
Robert Frank Jarrett 



Occoneechee 
The Maid of the Mystic Lake 



BY 

ROBERT FRANK JARRETT 

Author of "Back Home and Other Poems" 



THE SHAKESPEARE PRESS 
410 E. 3 2d Street 
New York 
1916 



£-<? 



Copyrighted, 1916 
By R. F. Jarrett 



AUG 10 1916 



^CU437193 



PREFACE. 

Realizing that the memory of a nation is best kept 
aglow by its songs and the writings of its poets, I have 
been inspired to write OCCONEECHEE, in order that 
the once powerful nation known as the Cherokee may 
be preserved in mind, and that their myths, their legends 
and their traditions may linger and be transmitted to the 
nations yet to come. 

Trusting that a generous people may hail with delight 
the advent of this new work, I now dedicate its pages to 
all lovers of music, poetry and fine art. 

When you've read its pages give or lend 
This volume to some good old friend. 

The Author. 



BRIEF BIOGRAPHY OF THE AUTHOR. 

Robert Frank Jarrett was born in Asheville, N. C, on 
July 2 1 st, 1864, and while having resided in other states 
and cities and visited many of the most important sec- 
tions of the South, yet has made his principal home within 
the shadows of the rugged mountain peaks of his native 
and picturesque home land, the Old North State. 

He was educated in the field and forest, by rippling 
stream and rolling rill, studied in the open book of Na- 
ture and recited to the Master of Destinies where the 
shadows of the everlasting hills lock hands with the sun- 
shine of the valley. 

He is a reader and student of the ancient writers and 
poets of all ages, singer of the old songs, lover of the 
new; 

Servant in official capacity for many years of National, 
State and Civic governments ; humble worker with the 
busy toilers, and writer of prose and verse from earliest 
childhood ; 

Author of "Back Home and Other Poems," published 
in 191 1, and many other manuscripts not yet published. 

Married to Sallie C. Wild, of Franklin, N. C, on Dec. 
25th, 1892. For twenty years a resident of Dillsboro, 
N. C, where orchard and field and dense deep forests 
have inspired and impelled him on. 



CONTENTS 



Page 

Part I. The Cherokee, „ 7 

Part II. Occoneechee, 21 

Part III. Myths of the Cherokee, 127 

Part IV. Glossary of Cherokee Words, 197 



ILLUSTRATIONS 



Page 

Portrait of Robert Frank Jarrett, Frontispiece 

Tuckaseigee Falls, above Dillsboro, ..„ 9 

Along Scott's Creek, below Balsam, 21 

Sunset from Mt. Junaluska, 26 

Lake Junaluska, near Waynesville, _ 26 

A Glimpse of the Craggies, 37 

From Top of Chimney Rock, 37 

Graybeard Mountain, 37 

Chimney Top, 2>7 

Upper Catawba Falls, Esmeralda, _ 43 

Occoneechee Falls, Jackson County, 43 

In the Cherokee Country, _ „ 43 



Whitewater Falls, - ~ 43 • 

The Balsam Mountains in Jackson Co., 51 i 

North from Sunset Rock, Tryon Mt, 51 w 

B.alsam Mountains, ....„ 67 v 

From Bald Rock, _ „..._ 67 

Lower Cullasaja Falls, 73 

Mount Pisgah, ~ 77 

Indian Mound, Franklin, N. G, - - 77 

Tallulah Falls, Ga., 81' 

Whiteside Mountain, ~ 91 

Tennessee River, above Franklin, .._ _ - 99 

Lake Toxaway, „ _ ~ 99 •■> 

Tomb of Junaluska, Robbinsville, „ 107 

Where the Serpent Coiled, - 107, 

Harvesting at Cullowhee, N. G, 117 v 

Craggy Mountains from near Asheville, 117 

Sequoya, __ — 129 

John Ax, the Great Story Teller, _ 129 

Everglades of Florida, _ ~ _ - 129 

Tuckaseigee River, „ _ 1 39 

Kanuga Lake, 1 53 

Lake Fairfield, _ 1 53 

Pacolet River, Hendersonville, 153 

A Cherokee Indian Ball Team, 171 

The Pools, Chimney Rock, „ 171 

French Broad River, „„ „ „ „ _ 185 

Broad River, _ _ __ _.„ 185 

From the Toxaway, 191 

Chimney Top Gap, „ _ 191 

Chimney Rock, ...„ _ „.„ 197 

Occonestee Falls, „ „- 237 

Linville Falls, _ 237 

Triple Falls, Buck Forest , - „ 237 

High Falls, Buck Forest, _ 284 

Melrose Falls, Tryon, N. C, — _ 284 



PART I 
THE CHEROKEE 



"I know not how the truth may be, 
I tell the tale as 'twas told to me." 




Tuckaseigee Falls, above Dillsboro, N. C. 

'•All along the racing river 
Gorgeous forest trees are seen." 



THE CHEROKEE. 

A brief history of the Cherokee Nation or tribe. 

This history has been gleaned from the works of 
Ethnology by James Mooney and from word of mouth, 
as related to the author during the past thirty years. 

In the beginning of historical events, we hear of man 
in his paradisaical home, located somewhere within the 
boundaries known as ancient Egypt or Chaldea. His 
home was far away and his former history shrouded in 
the darkness of countless centuries of the past, and when 
we contemplate the remoteness of his ancestry, w£ be- 
come lost in the midst of our own research. 

When historical light began to flash from the Orient, 
we find man emerging with some degree of civilization 
from a barbaric state into the advanced degrees of civil- 
ized and enlightened tribes. 

When the maritime navigator, full of visions and 
dreams, dared to sail for those hitherto undiscovered 
shores, now known as America, there lived within the 
realm a wandering, happy, yet untutored, race of men 
whom we afterwards called Indians, who dwelt in great 
numbers along the whole distance from Penobscot Bay 
south to the everglades of Florida. 

Among the more noted tribes were the Abnaki, 
Mohawk, Mohican, Huron, Iroquois, Munsi, Erie, Seneca, 
Susquehanna, Mamrahoac, Powhatan, Monacan, Nol- 
laway, Tuscarora, Pamlico, Catawba, Santee, Uchee, 
Yamasee, Creek, Choctaw, Seminole, Showano and 
Cherokee, but of all of these it is left for us to speak 
alone of the valiant Cherokee, the most noble of all Red 



io 0CC0NEECHEE 

Men, who inhabited that picturesque country in the Ap- 
palachian chain of mountains in East Tennessee, Western 
North Carolina, Northern Georgia, South Carolina and 
Alabama, and part of Virginia, Kentucky and West 
Virginia. 

These are the people of whom little has been said and 
less written than most of the children of men. Yet of 
all of the native Americans the Cherokee tribe was the 
most noble, humane and intelligent. 

Somewhere in the annals of the Aborigines of America, 
the Cherokee separated from the great Northern tribe, 
the Iroquois, and by preference inhabited the hills of 
the Appalachian range, and here we find them early in 
the dawn of American history, occupying a country 
which affords ample environment for the artist, the poet 
and the painter. Had Homer seen and Michelangelo 
traveled among the towering hills of the happiest land 
of earth, the song and the chisel, instead of being draped 
with the vail of blood, would have inspired the world to 
look forward to the time when there will be no death 
serenely sitting upon the throne of war. 

At one time the Cherokee tribe was the largest and 
most learned in art and literature of any tribe in the 
United States, having perhaps as many as twenty-five 
thousand people, and attained, under Sequoya, whose 
photograph is herein reproduced, that degree of learning, 
that many of the tribe became quite familiar with letters 
and literature, printed from the alphabet invented by this 
noted man, inventor and devout preacher of the Chris- 
tian gospel. 

Sequoya was himself an untutored half-breed, yet to 
him are we indebted for an alphabet of 76 characters 
which stands third among the alphabets which have been 
invented among men, and by which a Cherokee child 



OCCONEECHEE n 

learns to read as fluently in six months of study as does 
the average English child in three years of study under 
our system. 

The name Cherokee, so far as research reveals, has no 
meaning or the meaning has been lost or perhaps Angli- 
cized, but we have authority for its use, for the past 375 
years. 

When De Soto's expedition was made through the 
Appalachian mountains, in 1540, he encountered this 
great and friendly nation living peacefully in their para- 
dise among the hills and mountains, who received him 
as they were wont to receive a friendly tribe; so did 
they ever receive and treat the white neighbor until treaty 
after treaty had been broken and their homes had been 
destroyed and every compact violated. 

Hostilities were in most cases caused by encroaching 
whites and broken promises and intrigues of the for- 
eigners, who were gradually drawing the cordon around 
the diminishing tribe. 

The battle of Horseshoe Bend, which took place in 
the Tallapoosa river, in Alabama, on the 27th day of 
March, 1814, was one of the notable events in Cherokee 
history, where Junaluska, in conjunction with General 
Jackson, slaughtered or massacred nearly one thousand 
Creeks, which ended the Creek war and brought much 
honor to Junaluska and his valiant Cherokee army of 
more than 500 men. 

For the terrors which followed the battle of Horseshoe 
Bend, we have only to refer to history to be able to as- 
certain the facts concerning the bloody atrocities which 
were perpetrated upon an oppressed people. Then came 
the end, which occurred in the year 1838, which cul- 
minated in the removal of the band to the Indian Terri- 
tory, which is now called Oklahoma, (a Choctaw word 
meaning red people, Okla, people; homa, red). 



12 OCCONEECHEE 

This removal was the most luckless and recreant of 
all the abuses that had been heaped upon the brave but 
helpless band of Cherokee. 

Junaluska, who witnessed the removal, but was per- 
mitted to remain with the residue, remarked that had he 
known that General Jackson (who became President), 
would have removed the Cherokee in such a brutal man- 
ner, he would have killed him at the battle of Horseshoe 
Bend. 

The history of the removal of the Cherokee, as told 
by James Mooney of the Department of American Eth- 
nology, gleaned by him from eye witnesses and actors in 
the tragedy, may well exceed in weight of grief and 
pathos any other act in American history. Even the much 
sung song of the exile of the Arcadians falls far behind 
it in the sum of death and misery. 

Under General Winfield Scott, an army of 5,000 vol- 
unteers and regular troops were concentrated in the Cher- 
okee country, and by instruction from Washington, D. C, 
he was directed and gave orders to soldiers to gather 
all Indians to the various stockades, which had been 
previously prepared for their reception. From these 
posts, squads of soldiers were sent to search out, with 
rifle and bayonet, every small cabin which could be found 
within the ramifications and deep recesses of the great 
Appalachian range of mountains, and bring to the forts 
every man, woman and child to be found within the gates 
of the granite hills. 

Families, while sitting peacefully at the noon-day meal ; 
others while performing the matutinal ablution, were 
suddenly startled by the gleam of bayonets and with 
blows, curses and oaths from the men called soldiers, the 
Indians were driven like cattle from their humble homes 
down the rugged mountain paths, and their houses in 



OCCONEECHEE 13 

many cases were burned and their small possessions 
destroyed, as the brave but defenceless Cherokee people 
looked on with that wonderful stoicism which no other 
race of men ever possessed. 

Men were seized in the fields, women torn from the 
wheel and the distaff, and children frightened from the 
pleasures of play. The vandals who followed in the wake 
of the soldiery, looting and pillaging, burning and de- 
stroying, yet calling themselves civilized Christians, were 
such a band of outlaws as is seldom seen even among 
the most savage and barbaric races. 

Even Indian graves were robbed of the silver pendants 
and other valuables which had been deposited with the 
dead. Women who were not able to go, were actually 
forced at the point of a bayonet to march with the same 
speed as men. 

Upon one occasion the soldiers surrounded the house 
of an old Christian patriot, who when informed as to 
what was to take place, called his wife, children and 
grandchildren around him, kneeling down among them 
offered a last prayer in the sanctuary of his home, in his 
native tongue, while the soldiers stood astonished, look- 
ing on in silence. 

When his devotions were finished, he arose, bade the 
household follow him, and he led them into exile, with 
that becoming Christian fortitude which is seldom wit- 
nessed among men. 

One woman, on finding the house surrounded, went 
to the door and called up the chickens, fed them for the 
last time, bade them farewell, then taking her baby upon 
her back, she extended her hands to her other two small 
children, then followed her husband into exile, from 
whence she never returned. 

A Georgia volunteer, who afterwards became a 



14 OCCONEECHEE 

Colonel in the Confederate service, said, "I have fought 
through the Civil War and have seen men shot to pieces 
and slaughtered by the thousands, but the Cherokee re- 
moval was the most cruel work I ever witnessed." 

All were not thus so submissive. One old man named 
Tsali, "Charlie/' was seized, with his wife, his brother, 
his three sons and their families; exasperated at the 
brutality accorded his wife, who being unable to travel 
fast, was prodded with the bayonets to hasten her steps, 
he urged the other men to join him in a dash for liberty, 
and as he spoke in Cherokee, the soldiers, although they 
heard, understood nothing until each warrior suddenly 
sprang upon the soldier nearest and endeavored to wrench 
his gun from him. The attack was so sudden and un- 
expected that one soldier was killed and the rest fled, 
while the Indians escaped to the mountains. Hundreds 
of others, some of them from the various stockades, 
managed also to escape to the hills and mountains from 
time to time, where those who did not die from starva- 
tion subsisted on roots and wild berries until the hunt 
was over. 

Finding that it was impossible to secure these fugi- 
tives, General Scott finally tendered them a proposition, 
through Colonel W. H. Thomas, known as Wil-Usdi in 
Cherokee, their trusted friend and chief, that if they 
would bring Charlie and his party for punishment, the 
rest would be allowed to remain until their case could be 
adjusted by the Government. 

On hearing of the proposition, Charlie voluntarily 
came in with his sons, offering himself as a sacrifice for 
his people. 

By command of General Scott, Charlie, his brother 
and the two elder sons were shot, near the mouth of 
Tuckaseigee river, a detachment of Cherokee prisoners 



OCCONEECHEE 15 

being compelled to do the shooting in order to impress 
upon the Indians the fact of their utter helplessness. 

From those fugitives thus permitted to remain, origi- 
nated the present eastern band of Cherokee. 

When nearly 17,000 Cherokee had been gathered into 
the stockades, the removal began. 

Early in June several parties, aggregating about five 
thousand persons, were brought down by the troops to 
the old agency on Hiwassee river, at the present Calhoun, 
Tenn., and to Ross landing (now Chattanooga, Tenn.) 
and to Gunter's landing (now Guntersville, Ala.) lower 
down on the Tennessee, where they were put upon 
steamers and transported down the Tennessee and Ohio 
to the farther side of the Mississippi, whence their jour- 
ney was continued by land to Indian Territory (now 
Oklahoma). 

The removal in the the hottest part of the year was 
attended with so great sickness and mortality that, by 
resolution of the Cherokee National Council, John Ross 
and the other chiefs submitted to General Scott a prop- 
osition that the Cherokee be allowed to remove them- 
selves in the fall, after the sickly season ended. This 
was granted on condition that all should have started 
by the 20th of October, except the sick and aged, who 
might not be able to move so rapidly. Accordingly, offi- 
cers were appointed by the Cherokee council to take 
charge of the emigration; the Indians being organized 
into detachments averaging one thousand each, with two 
leaders in charge of each department, and a sufficient 
number of wagons and horses for the purpose. 

In this way the remainder, enrolled at about 13,000, 
(including a few negro slaves), started on the long 
march overland late in the fall. Those who thus emi- 
grated under the management of their own officers, as- 



i6 OCCONEECHEE 

sembled at Rattlesnake Springs, near the present Charles- 
ton, Tenn., where a final council was held, in which it 
was decided to continue their old constitution and laws 
in their new home. Then, in October, 1838, the long 
procession of exiles was set in motion. A few went by 
the river route, but nearly all went overland. Crossing, 
to the north side of the Hiwassee river, at a ferry above 
Gunter's Creek, they proceeded down along the river, 
the sick, aged and children, together with their belong- 
ings, being hauled in wagons, the rest on foot or on 
horses. 

It was like an army, 645 wagons, regiment after regi- 
ment, the wagons in the center, the officers along the 
line, and the horsemen on the flank and at the rear. 

Tennessee river was crossed at Tucker's ferry, a short 
distance above Jolly's Island, at the mouth of Hiwassee; 
thence the route lay south of Pikeville, through McMinn- 
ville, and on to Nashville, where the Cumberland was 
crossed. 

They then went on to Hopkinsville, where the noted 
chief White Path, in charge of a detachment, sickened 
and died. His people buried him by the roadside, with a 
box over the grave and poles with streamers around it, 
that the others coming on behind might note the spot 
and remember him. 

Somewhere along that march of death — for the exiles 
died by tens and twenties every day of the journey — the 
devoted wife of the noted chief, John Ross, sank down 
and died, leaving him to go on with bitter pain of be- 
reavement added to the heartbreak at the ruin and deso- 
lation of his nation. 

The Ohio was crossed at a ferry near the mouth of 
the Cumberland, and the army passed on through south- 
ern Illinois until the great Mississippi was reached, op- 



OCCONEECHEE 17 

posite Cape Girardean, Missouri. It was now the middle 
of winter, with the river running full of ice, so that 
several detachments were obliged to wait some time on 
the eastern bank for the channel to become clear. 

Information furnished by old men at Tahlequah after 
the lapse of fifty years showed that time had not suf- 
ficed to wipe out the memory of the miseries of that 
halt beside the frozen river, with hundreds of sick and 
dying penned up in wagons or stretched upon the ground, 
with only a blanket overhead to keep out the January 
blast. 

The crossing was at last made, in two divisions, at 
Cape Girardean and Green's ferry, a short distance be- 
low, whence the march was continued on through Mis- 
souri to Indian Territory, the later detachment making a 
northerly circuit by Springfield, because those who had 
gone before had killed off all the game along the direct 
route. 

They had started in October, 1838, and it was now 
March, 1839, the journey having occupied nearly six 
months of the hardest part of the year. 

It is difficult to state positively as to the mortality and 
loss by reason of the removal of this once happy nation, 
but as near as can be ascertained, more than four thou- 
sand persons perished along the great highway of death. 

On the arrival in Indian Territory, the exiles at once 
set about building houses and planting crops, the gov- 
ernment having agreed under treaty to furnish them ra- 
tions for one year after arrival. They were welcomed 
by their kindred, the "Old Settlers," who held the coun- 
try under previous treaties of 1828 and 1833. These, 
however, being already regularly organized under a gov- 
ernment and chiefs of their own, were by no means dis- 
posed to be swallowed by the governmental authority of 
the newcomers. 



18 OCCONEECHEE 

Jealousies developed, in which the minority or treaty 
party of the emigrants, headed by Major Ridge, took 
sides with the old settlers against John Ross of the Na- 
tional party, which outnumbered the others nearly three 
to one. 

While these differences were at their height, the Na- 
tion was thrown into a fever of excitement by the news 
that Major Ridge, his son, John Ridge, and Elias Boudi- 
not — all leaders of the treaty party — had been killed by 
adherents of the National party, immediately after the 
adjournment of a general council, which had adjourned 
after nearly two weeks of debate without having been 
able to bring about harmonious action. Major Ridge 
was waylaid and shot near the Arkansas line, his son 
was taken from bed and cut to pieces with hatchets, 
while Boudinot was treacherously killed at his home at 
Park Hill, Indian Territory, all three being killed upon 
the same day, June 22, 1839, which date marks the de- 
cline and fall of a once great and happy people. For 
fifty years which followed this luckless day in June, 
Indian Territory became a veritable theater of crime 
and disorder. 

From the South meridian of the sunflower state, to the 
cypress banks of the Red river, and from Fort Smith 
to the shifting sands of the great plains, for half a cen- 
tury sheltered a coterie of actors that would have made 
Robin Hood or Kit Carson blush with envy. The soil 
of the five tribes has been moistened with human blood 
when there was none to answer the cry for vengeance; 
when no sound save the deadly snap of the Winchester 
and the pit-pat of the bronchos' hoofs were there to bear 
testimony. Now, those who incited intrigue and murder 
are gone, the desperado is a thing of the past, the brave 
men who enlisted in the hazardous governmental service 



OCCONEECHEE 19 

to give them battle have disappeared, and the sound of 
the firing Winchester used in deadly conflict, has been 
replaced by the reaper and the mower, and toilers in the 
field of commerce and industry. 

The Indian tribe has been supplanted by the Ameri- 
can Government; and the school and church have taken 
the place of the chase and the feud. Where the wild 
flowers nodded far out on the lonely plain, vast fields of 
wheat and corn whisper the great name of Oklahoma. 

At this writing the eastern band of Cherokee is about 
to be dissolved, their lands allotted, and in a few more 
decades the Cherokee will have passed, and the name 
will be presented only in old records and in the hearts 
of their descendants. 




Along Scott'c Creek, below Balsam, N. C. 

(Highest railway point East of the Rocky Mts.} 
••Rippling, idling, swirling- slowly, 
Leaping down a waterfall." 



PART II 
OCCONEECHEE 



OCCONEECHEE, 
The Maid of the Mystic Lake, 

by 

Robert Frank Jarrett. 



I. 



Far away beneath the shadows 
Of the towering Smoky range, 
In the Western North Carolina, 
Comes a story true, but strange ; 
Of a maiden and her lover, 
Of the tribe of Cherokee, 
And she lived far up the mountain, 
Near the hills of Tennessee. 



Far above the habitation 
Of the white man, and the plain, 
Lived the dark-eyed Indian maiden, 
Of the Junaluska strain ; 
Junaluska, chief, her father, 
Occoneechee was his pride, 
In the lonely little wigwam, 
High upon the mountain side. 



24 OCCONEECHEE 



There the stream Oconaluftee 
Hides its source far from the eye, 
Of the white man in his rovings, 
Far upon the mountain high; 
And the forest land primeval, 
Roamed by doe and wandering bear, 
And the hissing, coiling serpent, 
Was no stranger to them there. 



Catamount and mountain-boomer 
Sprang from cliff-side into trees, 
And the eagle, hawk and vulture 
Winged their course on every breeze. 
At the footfall of this maiden 
Sped the gobbler wild and free, 
From the maiden Occoneechee 
Flitted butterfly and bee. 



Occoneechee, forest dweller, 
Lived amid the scene so wild; 
In the simple Indian manner 
Lived old Junaluska's child. 
Streams of purest limpid water 
Gushed forth o'er the rock below, 
And the trout and silver minnow 
Dwelt in water, cold as snow. . 



OCCONEECHEE 25 



Occoneechee's Mother Qualla 
Passed away from earth to God, 
When this maiden was a baby 
And was covered by the sod. 
High upon the rugged mountain, 
Far above the haunts of men, 
With their burdens and their sorrows, 
And their load of care and sin. 



Thus the maiden knew no mother, 
Knew no love as most maids know, 
Heard no song, as sung by mother, 
Softly, sweetly, plaintive, slow. 
When the twilight came at evening, 
And the wigwam fire was lit, 
And the bearskin robe was spread out 
Upon which they were to sit, 



Junaluska wept his Qualla, 

Wept the lover who had flown, 

For she was the only lover 

That this chieftain 's heart had known ; 

And at night, there was no lover 

To sit by him on the rug, 

Made of skins of bear and woodchuck, 

In the wigwam, crude but snug. 



26 OCCONEECHEE 



And at times he'd stand at evening, 
When the sun was setting low, 
And would watch with adoration 
Shifting clouds and scenes below; 
And his soul would want to wander 
Where the clime of setting sun 
Would reveal his long lost Qualla, 
When his work of life was done. 



And the tears would fill his eyelids, 
And emotion shake his frame, 
When he thought of her departed, 
Or some friend would speak her name. 
And he 'd call on God the spirit, 
When he 'd see the golden glow 
Of the radiant splendid sunset, 
Where he ever longed to go. 



Then he 'd think of Occoneechee, 
In her adolescent years, 
How she needed his protection 
There to drive away her fears. 
Then he'd cease his deep repining, 
And his wailing and his grief, 
For her future and her beauty 
Brought the chieftain's heart relief. 




Sunset from Mt. Junaluska. 

"And his soul was wont to wander 
To the clime of setting sun." 




Lake Junaluska, Mount Junaluska in the distance. 

(Near Waynesville, N. C.) 

This beautiful hike with Alpine environmenl is offici illy recognized 

by Methodists as their Assembly grounds, where thousands <>i' their 

faith gather during the summer months each year for social and 

religious intercourse. 



OCCONEECHEE 27 



Though the life of Occoneechee 
Was one lonely strange career, 
And the solitude and silence 
Made the romance of it drear, 
While the wildness of the forest, 
With the animals that roam, 
And the birds in great profusion 
Cheered her little wigwam home, 



Yet her spirit, like the eagle's, 
Longed to soar off and be free 
From the wilds of gorge and mountain, 
Stream and cliff and crag and tree. 
And one day there came a red man 
Wandering up the mountain side, 
From the vale Oconaluftee 
Which was every Indian's pride. 



Tall and handsome, agile runner, 
And the keenness of his eye 
Did betray his quick perception 
To the casual passer-by. 
Hair hung down in long black tresses, 
Far below his shoulder-blade, 
And the brilliant painted feathers 
By the passing winds were swayed. 



28 QCCONEECHEE 



And the arrows in his quiver 
Tipped with variegated stone, 
And the tomahawk and war knife, 
All the weapons he had known; 
Yet he knew all of their uses, 
None could wield with greater skill 
Tomahawk or knife or arrow, 
Than this wandering Whippoorwill. 



Occoneechee, sitting lonely, 

In a shady little nook, 

Near the opening, by the wigwam, 

And the babbling crystal brook; 

She was bathing feet and ankles, 

Arms and hands she did refresh, 

In the iridescent splendor 

Of the fountain cool and fresh. 



Whippoorwill, the wandering warrior, 
Spied the maiden by the pool, 
'Neath the spreading tree above her, 
By the limpid stream so cool ; 
Then he ventured there to tarry, 
Watch and linger in the wild, 
Near the maiden and the fountain, 
Watch this forest-dwelling child. 



OCCONEECHEE 29 



Though a warrior, brave, undaunted 
By the fiercest, wildest foe, 
In the battle's hardest struggle, 
Chasing bear and buck and doe ; 
For his life was used to hardships, 
Scaling mountains in the chase, 
Yet he ne'er was known to falter 
'Mid the hottest of the race. 



But he now was moved by caution 
To approach, with greatest care, 
The unknown maid, there before him, 
And the scene so rich and rare ; 
And his brave heart almost failed him 
As he comes up to her side, 
And obeisance makes he to her, 
E'er the chieftain she espied. 



Occoneechee sprang up quickly 
From the rock moss-covered seat, 
All abashed, but lithe and nimble 
Were her ankles and her feet. 
"O-I-see-you," were the greetings 
They exchanged spontaneously, 
As they moved off together. 
Occoneechee leads the way, 



3 o OCCONEECHEE 



To the. quiet little wigwam, 
Where old Junaluska dwells 
With the maiden Occoneechee, 
And for whom his heart up-wells. 
Spreading out the flowing doe-skin 
Flat upon the earthen floor, 
Occoneechee and the warrior 
Sat and talked the chases o'er. 



Sat and talked of bear and venison, 
Sat and smoked the calumet. 
These the greetings of the warrior, 
When the maiden first he met. 
Whippoorwill, the wandering warrior, 
Tarried for a night and day, 
Tarried long within the wigwam, 
And was loath to go away, 



For the maid and Junaluska 
To the warrior were so kind, 
That 'twere hard among the tribesmen 
Such a generous clan to find. 
But at dawn upon the morrow, 
Whippoorwill must wend his way 
From old Junaluska's wigwam, 
For too long had been his stay. 



OCCONEECHEE 31 



Kind affection, Junaluska 
Gave to parting Whippoorwill, . 
As he sauntered from the wigwam, 
Wandering toward the rugged rill. 
Now the silence so unbroken 
Starts a tear-drop in each eye, 
And the gentle passing zephyr 
Gathered up the lover's sigh, 



And the sighs were borne to heaven, 
Like as lovers' sighs ascend, 
As the good angelic zephyrs 
Bear the message, friend to friend. 
Now each heart was sore and lonely, 
Sad the parting lovers feel, 
Yet the hopes of love's devotion 
Deep into each life did steal. 



And when Whippoorwill had left them, 

Good old Junaluska said 

To his daughter Occoneechee, 

'Would you like this brave to wed?" 

Occoneechee, timid maiden, 

Never thought of love before, 

For she ne'er had spread the doe-skin 

Wide upon the earthen floor, 



32 OCCONEECHEE 



For a warrior, brave as he was, 
One possessed of skill so rare, 
With his tomahawk and war knife, 
And such long black raven hair; 
And she knew not how to answer, 
Though she felt as lovers do, 
When they plight their deep devotion 
To each other to be true. 



"Occoneechee! child of wild woods, 
I am growing old and gray, 
And I feel I soon must leave you, 
Though I grieve to go away. 
I can feel the hand of time, child, 
Pressing down upon my head, 
And I know it won't be long now 
Till I'm resting with the dead- 



"I can hear your mother calling, 
Sweetly, gently, calling me, 
Beckoning from the golden sunset, 
And she calls also for thee. 
'Twas just last night she stood beside me, 
While you lay there sound asleep, 
And she called me, 'Junaluska!' 
And her voice caused me to weep. 



OCCONEECHEE 33 



'And she said, 'Dear Junaluska, 
I have come to tell you where 
You will find me at the portals 
Of the Lord's house over there. 
I will be among the blessed, 
Be with angels up on high. 
Have no fears of Death's dark river, 
Be courageous till you die.' 



'Then she stood and sang a message 
'er you in your lonely bed, 
For a moment, then departed ; 
And I called, but she had fled. 
Yet I daily hear her sweet voice, 
And I see her image there, 
As she calls us unto heaven, 
'Mid the pleasures, 0, so rare. 



"And I soon shall cross the river, 
And will join her on the strand, 
With immortals long departed, 
In the fair, blest, happy land. 
When I'm gone you'll need protection, 
By a brave who knows no fear, 
And when sorrows overflow you, 
One to wipe away the tear. 



34 OCCONEECHEE 



'Then I'll watch and wait with Qualla. 
With the chiefs and warriors brave. 
Who have joined the tribe eternal. 
Conquered death, hell and the grave. 
I shall watch then for your coming, 
And I'll tell the mighty throng 
That you're coming in the future, 
And we'll greet you with the song, 



"That the seraphs sing in glory, 
Casting gem crowns at the feet. 
Praising Him who reigns forever 
On the grand tribunal seat." 
As he talked his voice grew weaker, 
And his hand grew very chill, 
Then the moisture crowned his forehead, 
And his pulse was deathly still. 



Then she knew that her dear mother 
And the great chiefs that had been 
Had op'ed the gate of heaven wide 
To let another brave chief in. 
Then she sobbed out for her father. 
As a broken-hearted child 
Will for loved ones just departed, 
Left so lonely in the wild. 



OCCONEECHEE 35 



But the dead, too soon forgotten, 
Now lies buried by the side 
Of his much lamented Qualla, 
Once his sweet and lovely bride, 
While their spirits dwell together, 
Free from care and want and pain, 
Where the tempest full of sorrow 
Ne'er can reach their souls again. 



Years had flown since Occoneechee 
Saw her loving Whippoorwill, 
High upon the Smoky Mountain, 
Near the crystal rippling rill ; 
For the white man had transported 
Brave and squaw and little child 
Far away to Oklahoma, 
To the western hills so wild. 



Some had gone to the Dakotas, 
Some had gone to Mexico, 
Some had joined the tribe eternal; 
All were going, sure but slow. 
For the white man's occupation, 
Cherokee must give their land, 
And must give up all possessions, 
Go and join some other band. 



3 6 OCCONEECHEE 



Yet a residue of tribesmen 
Were allowed here to remain, 
'Mid the mountains and the forest. 
And the meadows and the plain, 
But the strong men and the warriors, 
Most of them had gone away, 
Far across the mighty mountains 
Toward the closing of the day. 



General Jackson's men in blue coats 
Came and took away the braves, 
Took away the squaw and papoose, 
Buried many in their graves, 
Yet the residue triumphant, 
Roamed out in the forest wild, 
Without shelter, food or comfort, 
For decrepid chief and child. 



Sad and weary, long and dreary. 
Moved the Cherokee out West, 
With their store of skins and venison. 
And the trinkets they possessed. 
Up across the Smoky Mountains, 
Rough and rugged trail and road. 
Lined by rhododendron blossoms, 
Close beside where Lufty flowed. 





A glimpse of the Craggies. 



From top of Chimney Rock. 





Graybeard Mountain. 



Chimney Top. 



OCCONEECHEE 37 



When they down the gorge descended, 

Winding toward the Tennessee, 

Branch and bough o'erhead were bending 

And no landscape could they see, 

And the labyrinthian footway 

Led through forests dense and dark 

And the air was sweetly laden 

With the bruised birchen bark; 



Hemlocks tall uud swaying gently 
In the sighing passing breeze, 
And the fir and spreading balsam 
Joined the cadence of the trees. 
At the base of birch and hemlock 
Flowed the Pigeon fierce and bold, 
With its water clear as crystal, 
And its fountains icy cold; 



Flowed the dauntless rapid waters, 
Fresh and pure and ever free, 
Rushed o'er cataract and cascade, 
Ever onward toward the sea. 
Wliippoorwill, the wandering warrior, 
Shorn of power and of pride, 
Marched in single file and lonely, 
With his hands behind him tied. 



3 8 OCCONEECHEE 



Hands were bound with thongs and fetters- 
Thongs and fetters could not hold 
Brave so gallant young and noble 
As this valiant warrior bold. 
For his thoughts of Occoneechee, 
Who was left far, far behind, 
With the residue of women, 
Stirred his brave heart and his mind. 



On and on for days they traveled 
By the stream whose silver flow, 
From the great high Smoky Mountains, 
Became silent now and slow; 
For the rocks and rising ridges, 
Once their progress did impede, 
Now were fading in the distance, 
Could not now retard their speed. 



And the journey, long and tedious, 
Wore the women, wore the brave, 
And they sore and much lamented, 
To be bound as serf or slave ; 
For their free-born spirits never 
Had been bound by man before, 
Till the blue-coat Jackson soldier 
Came and dragged them from their door. 



OCCONEECHEE 39 



Corn was blooming' on the lowlands 
When the journey they betook, 
And the grass gave much aroma, 
By the laughing Soco brook; 
But the suns and moons oft waning 
Brought the moon of ripening com 
To a nation, broken-hearted, 
With a doubting hope forlorn. 



Level lands brought no enchantment 
To a people who had known 
Naught but freedom till the present, 
Whose utopian dream had flown ; 
Flown as flows the radiant river, 
Flown as flows the hopes of youth, 
From the red man of the forest. 
They were no more free, forsooth. 



By and by the Father Waters 
Came in view of brave and squaw, 
And the skiff and side-wheel steamer 
Were the shifting scenes they saw, 
Plying fast the Father Waters, 
With a current slow and still, 
,And reverberating whistles 
Shrieked a medlev loud and shrill. 



4 o OCCONEECHEE 



And the ferryboat was busy, 
Plying* fast the liquid wave 
Of the Father Water's current, 
Bearing squaw and chief and brave, 
Till the last brave Indian warrior 
Crossed the Father Waters' tide, 
Crossed the gentle flowing river, 
With its current deep and wide. 



Then they rested from their journey. 
Rested for a little while, 
( )n the bluff above the river, 
Where they saw her laughing smile. 
They could see the sun at morning 
Rise up quickly from his rest, 
See him hasting to his zenith, 
Soon to gro down in the west. 



Then the winter came on quickly, 

Killing corn and grass and cane. 
And the wind brought cloudy weather, 
With its snow and mist and rain, 
And the tribe within the barracks 
Were disheartened, one and all. 
And they longed now for their Lufty, 
With its cascade and its fall. 



OCCONEECHEE 41 



But at last the genial sunshine 

Took away the ice that froze 

The corn of hope, from the tribesmen. 

And the chilly wind that blows, 

Along- the valley, of the river, 

Over bog and prairie, too ; 

And an order came with springtime, 

"You the journey must renew." 



Then they rose up in the morning, 
Rose before the dawn of day, 
Rolled and tied the tents together, 
And were quickly on their way, 
On their way to Oklahoma, 
Out across Missouri land, 
Chief and squaw and wary warrior, 
Marched the Cherokee brave band. 



To the western reservation, 
Where the bison and the owl, 
And the she-wolf, fox and serpent 
Writhe and roam and nightly prowl ; 
This the country where they took them, 
This the country that they gave 
In exchange for their own country, 
To the chief and squaw and brave. 



42 OCCONEECHEE 



Leaving all they loved behind them, 
Leaving all to them most dear, 
And they settled there so lonely, 
In a country dry and drear ; 
There to pine away in sorrow, 
And repining, die of grief; 
From the solitude and silence 
Of this land there's no relief. 



II. 



Amid the hills of Carolina, 

Hills imp regnant with rich bliss, 

With their grots and groves and fountains, 

Hills that love^beams love to kiss; 

Roamed the dark, but pretty maiden, 

Occoneechee, lovely child, 

Roamed she far out in the mountains, 

'Mid their solitude so wild. 

Dreamed she oft here, as she rambled, 
Of her warrior Whippoorwill, 
Of her lover, long her lover, 
Whom she first met near the rill, 
High upon the Smoky Mountains, 
Where the sunset's afterglow 
Holds the secrets of Dame Nature 
From the sons of men below. 





Upper Catawba Falls, 
Esmeralda, N. C. 



Occoneechee Falls, 
Jackson County, N. C. 





In the Cherokee Country. 

"Falls and foams and seethes 
forever." 



Whitewater Falls. 
'•Pours its deluge down the ravine 
Unobstructed in its rage." 



OCCONEECHEE 43 



Occoneechee sought her lover, 

Down Oconaluftee's vale, 

Through the brush and tangled wildwood, 

Without compass, chart or trail, 

Where the river Tuckaseigee 

Dashes down its rocky bed, 

Near a trail long since deserted, 

Over which a tribe once sped. 



Then she wandered down the river, 
On and on, as on it flows, 
Wades the river, wades its branches, 
Follows it where'er it goes 
Through the laurel brush and ivy, 
Over spreading beds of fern, 
Over rock moss-covered ledges, 
Follows every winding turn, 



Till it flows into the river, 

Called the Little Tennessee, 

Here she lingers long and tarries, 

And she strains her eyes to see 

If her vision will reveal him, 

And abates her breath to hear 

The voice of Whippoorwill, her lover, 

One of all to her most dear. 



44 OCCONEECHEE 



Yet no sound came to relieve her, 
And no vision came to please, 
And it never dawned upon her, 
Here among the virgin trees, 
That her lover was transported, 
With the brave and chief and child 
To the land of Oklahoma, 
Land so lonelv, weird and wild. 



Up the stream she thou ascended, 
Slowly, surely did she march, 
'Neath the spreading oak and hemlock. 
Resting of1 beneath their arch. 
Walls of solid spar and granite 
Reared their heads up toward the blue, 
But no wall or hill or river 
Could impede the maiden true. 



She now reached the Nantahala, 
Picturesque in every way, 
And she rested 'noath the shadow 
Of the mountain tall and gray; 
High the mountain, clear the water, 
That comes rushing down the side 
Of the mountain from the forest 
With its unpolluted tide. 



OCCONEECHEE 45 



Speckled beauties swam the water, 

Swam as only they can do ; 

Deer in herds roamed all the forest, 

Only Cherokees were few. 

Eagles, swift upon their pinions, 

Soared aloft upon the air, 

They would turn their eyes to heaven, 

Then down on the maiden fair, 



As to guard her in her roaming, 

For she had no other guide, 

Save one squaw and constellation, 

And the racing river tide. 

Birds had ceased their long migration, 

Not a cloud disturbed the blue 

Of the canopy of heaven, 

And the country they passed through. 



Nightingale and thrush and robin 
Mated, sang and dwelt serene, 
In the forest, by the river, 
With its banks so fresh and green, 
And each spoke to Occoneechee, 
In the language Nature gives, 
( )f the flora and the fauna, 
Where the child of Nature lives. 



46 OCCONEECHEE 



Then she rambled through the mountains, 
To the summit, grand and high, 
Where Tusquittee's bald and forest 
Penetrates the cloudless sky. 
Unobstructed vision reaches 
'Cross the Valley River, wide, 
To the Hiawassee river, 
Flowing in its lordly pride. 



Here the panorama rises 
In its beauty grand and gay, 
As you linger on the summit, 
As you hesitating stay; 
Visions long out in the distance; 
Haunt you with enchanted smile, 
And the reverie of Nature 
Doth the wanderer beguile. 



Valleytown, the Indian village, 
And Aquone, the camping ground, 
Cheoas vale within the distance, 
Once where Cherokee were found, 
Came within the easy focus 
Of the trained observant eye 
Of the maiden on the mountain, 
Near the clearest vaulted sky. 



OCCONEECHEE 47 



Occoneechee looked and wondered, 
Scanned the mountain, scanned the vale, 
And she lifted up her voice there, 
And began to weep and wail ; 
For her lover, long departed, 
For her lover brave and true, 
And she wondered if he tarried 
In the reaches of her view. 



Still no sight or sound revealed him, 
Beauty smiled and smiled again, 
As she sighed and prayed to Nature, 
Yet her anxious thoughts were vain. 
For the valley and the mountain, 
And the river and the rill, 
Separated Occoneechee 
From her lover Whippoorwill. 



Then she to the Hiawassee, 

Wound the mountain-side and vale, 

And she made a boat of hemlock, 

And she left the mountain trail, 

And she launched the boat of hemlock 

On the Hiawassee tide, 

Launched the boat and went within it, 

Down the silver stream to glide. 



4 8 OCCONEECHEE 



Down the river set with forest, 
Nottely joins the quickened pace 
Of the river and the maiden, 
In their onward rapid race, 
And she passes through the narrows, 
Through the narrows quick she flew, 
Through the spray and foaming current, 
With her long hemlock canoe. 



Faster sped the boat of hemlock, 
Past the mountains and the shoal, 
Past the inlet Conasauga, 
Where Okoee waters roll; 
Here she stopped to make inquiry 
Of a relegated brave, 
If he'd seen her wandering lover, 
In the forest, by the wave. 



Then she left the boat of hemlock, 
Roamed the forest far and wide, 
Crossed the mountain streams and fountains, 
With their cliff and foaming tide, 
Followed far Okoee river, 
Toccoa laves her weary feet, 
Ellijay and CoogaAvattee 
Do the pretty maiden greet, 



OCCONEECHEE 49 



Not a word in all her wanderings 

Did she hear of Whippoorwill, 

Though she roamed through leagues of forest. 

And by many a rippling rill. 

Candy creek and Oostanula, 

Both were followed to their source, 

With their winding current flowing 

In their ever onward course. 



Where the brave had traveled with her, 
And had told her many tales 
Of the wars he'd been engaged in, 
And the windings of the trails, 
Over which the tribe had traveled 
In the years that long had flown, 
And the land now held by strangers, 
Which his tribe once called their own. 



And at evening in the autumn, 
When the leaves turn brown and red, 
And the hickory and the maple 
Gild with yellow as they shed, 
And the poplar and the chestnut, 
And the beech and chinquapin, 
Hide the squirrel and the pheasant 
Prom the sight of selfish men ; 



OCCONEECHEE 



Where the grapevine climbs the alder. 
Clings with tendril to the pine, 
And the air is sweetly laden 
With rich odors from the vine ; 
And the walnut and the dogwood 
Furnish dainties rich and rare, 
For the chipmunk and the partridge, 
Which perchance do wander there. 



Where the otter slide is slickened, 
And the weasel and the mink 
Do come creeping down the river, 
There to bathe and fish and drink, 
And the red fox roams the forest, 
And defies the fleetest hound, 
And the panther in the forest 
Makes a hideous screaming sound. 



Here the brave would sit and tell them 
Tales and myths told oft before, 
Tales of war and of adventure, 
By great chiefs now known no more; 
And one night they heard the shrieking 
Of a wildcat near the stream, 
That awakened them from slumber 
And disturbed their peaceful dream; 




The Balsam Mountains. 
In Jackson Co., N. C. 



b 




North from Sunset Rock, Tryon Mt. 



OCCONEECHEE 51 



For a panther, fierce and fearless, 
Had come creeping down the side 
Of the cliffs far up the mountain, 
Near the Hiawassee tide, 
And they met down near the river, 
And they fought down near the stream, 
And they made the night grow hideous 
With their awful shrieks and scream. 



Then she took her boat of hemlock, 
And they launched it on the wave, 
And they sat upon its gunnels, 
Occoneechee squaw and brave, 
And they pushed out in the current, 
Where the waves were rolling high, 
And the boat sped through the rapids, 
Fast as flocks of pigeons fly. 



Pushed they down and ever onward 

Toward the placid Tennessee, 

To the island and the inlet 

Of the rolling Hiawassee. 

Here they camped o'er night and rested, 

Told they tales of long ago, 

With their memories and sorrows 

Breathed they out their care and woe. 



52 OCCONEECHEE 



Then they floated down the river, 

On its smooth, unrippled tide. 

To the creek of Chicamauga, 

Where so many braves had died. 

And they tented near the river, 

Tied their boat up to the bank, 

Where John Eoss had crossed the river, 

Where his ferryboat once sank. 



Wandered through the vale of dryness, 
Chattanooga's pretty flow, 
Clear as crystal, pure as sunbeams, 
Winding hither too and fro. 
Drank the waters, bathed they in it, 
Fished and hunted stream and plain. 
Where the buffalo once wandered, 
But where none now doth remain. 



Like a serpent that is crawling, 
Wriggling, writhing, resting not, 
Fleeing from a strange invader 
To some lone secluded spot, 
Winds and curves and turns forever, 
In its course that has no end, 
Swings to starboard and to larboard, 
Round the Moccasin's great bend. 



OCCONEECHEE 53 



Flows the river on forever, 
By the nodding flowering tree, 
Shedding fragrance like a censer, 
Flows the pretty Tennessee; 
On her bosom's crest is carried 
Precious burdens, rich and rare, 
From the fertile fields about her, 
And the ozone-laden air. 



Occoneechee squaw and warrior 
Rode the silver-flowing tide, 
In the boat made out of hemlock, 
Which so long had been their pride ; 
But the time now came for parting, 
As must come in every life, 
That is heir to human nature, 
With its toil and woe and strife. 



Here Sequatchie's fertile valley, 

They approached and must ascend, 

Like the cloud before the sunbeam, 

Driven by the fiercest wind; 

Then they hid the boat of hemlock, 

Sure and safe, then bade adieu, 

To the boat upon the river, 

Which had been their friend so true. 



54 OCCONEECHEE 



Then they mounted little ponies, 
Fresh and sleek and fat and fast, 
And they sped along the valley, 
Like the birds upon the blast, 
Looking for the handsome warrior 
Looking hither, glancing there, 
And quite often on the journey, 
They would stop to offer prayer; 



But the valley held the secret; 
Not a living man could wrest, 
From the valley rich and fertile, 
Secrets buried in its breast; 
Though the tribe had ceased to own 
Though the tribe had passed away. 
From the valley of Sequatchie, 
Like the fading of the day, 



Still the signs and many tokens 
Told a tale of war and strife, 
Where the whites had used the rifle, 
And the braves had used the knife, 
For the bleaching bones of warriors 
Were discovered everywhere, 
And the hideous sight brought sorrow 
To this maiden now so fair, 



OCCONEECHEE 55 



Birds were singing in the forest, 
Merrily and full of glee, 
And a symphony unrivaled 
Flooded forestland and lea; 
With the mellow tones from singers, 
Varied, versatile and sweet, 
Came from forest and from meadow, 
Came the attuned ear to greet. 



And when evening shade would settle, 
And the moon full rose to view, 
And the zephyrs filled the valley, 
And the flowers suffused with dew, 
Then the nightingale would lure them 
Or the mockingbird hold sway. 
From the advent of Orion, 
Till the dawning of the day. 



Stretching meadows lay before them, 
Rich with fragrance, rare with flowers, 
Variegated blending colors 
Lent a rapture to its bowers, 
That outstripped the fields elysian, 
Decked with Nature's rarest guise, 
Pleasure-house for wisest sages, 
Such as only fools despise. 



56 OCCONEECHEE 



Such the scenes within the valley, 
As they joyous sped along*, 
Filled with rapture, filled with pleasure, 
At the scenery and the song. 
Nature clapped her hands exultant, 
In the sylvan groves so green, 
Where the Goddess Proserpina 
Was enthroned majestic queen. 



Mighty warriors red with passion. 
Once had trod this virgin soil, 
And had rested in the valley, 
When o'eroome by heat and toil; 
Sportive maidens once delighted 
To engage in dance and song, 
With the warriors in the valley, 
With the chieftains brave and strong. 



But the mighty men and maidens 
Long since ceased this land to roam, 
Since the pale face armed with power, 
Killed the braves and burned the home, 
Took the land and burned the wig-warn, 
Bound the chief and drove away, 
All the warriors, squaws and maidens, 
Toward the golden close of day. 



OCCONEECHEE 57 



Happy children, wild with rapture, 
Laughed with ecstasy and glee, 
Once had filled the vale with echoes, 
And had sported lithe and free, 
All along the hill-locked valley, 
Played lacrosse and strung the bow, 
Ran the races, caught the squirrel, 
In the distant long ago. 



Sped they like the rolling torrent, 
Thru the Appalachian chain, 
With its towering peaks and gorges, 
'Mid its sunshine and its rain, 
Sped along the flowing Chuckey, 
With its reddened banks of clay, 
Were delighted by its beauty, 
Were enticed with it to stay; 



Saw the rushing, rolling waters 
Fall and foam and seeth below, 
Saw the cascade of Watauga 
Surging hither to and fro ; 
Looked with tireless vision upward, 
Viewed from summits high and proud, 
Landscapes grander than Olympus, 
With their crags above the cloud. 



58 OCCONEECHEE 



' ' Occoneeehee, " said the warrior, 
In a gentle tone, and mild, 

"I remember all this grandeur, 
Since I was a little child, 
I have traveled trail and mountain, 
Chased Showono, deer and bear, 
Crossed Kentucky in the chases, 
Seen the blue-grass state so fair. 



Once while hotly, I pursuing, 
Buck with antlers fierce and strong, 
Came upon a band of white men, 
With their rifles black and long, 
Came a flash of rifle powder, 
Quick as lightning came the sounds, 
From reverberating rifles, 
And the bark of baying hounds. 



They had slain the buck with antlers, 
And would be upon me soon, 
If discovered by their captain, 
By their captain, Daniel Boone ; 
He the hunter, Indian hater, 
Chief and captain, pioneer, 
Known to every tribe and tribesman, 
To be destitute of fear. 



OCCONEECHEE 59 



Quick I back into the forest, 
Without noise or slightest sound, 
Lest perchance I draw attention, 
From the hunter or his hound. 
'Twas a wilderness of wildness, 
Transylvania was its name, 
Home of coon and hare and turkey, 
And all sorts of kindred game. 



Once the noble chiefs and warriors 
Roamed Kentucky far and wide, 
Far along the broad Ohio, 
Strode the Indians by her tide ; 
And they camped and roamed the forest, 
Dense and dark, supremely grand, 
Dominated vale and forest, 
Dominated all the land ; 



Chased the scouting bands of warriors, 
Who would dare to camp and die, 
On the soil of old Kentucky, 
Where the meadow grass grew high ; 
Hiding 'neath the waving grasses, 
Where the muskrat and the snake, 
And the hedge hog and the weasel, 
Lurked in shade of vine and brake. 



6o OCCONEECHEE 



I was with good Junaluska, 

In the battles and the raids, 

Where the Creek and the Showano 

Lent each other all their aids, 

When upon the Tallapoosa 

River, at the Horseshoe bend, 

We joined hands with General Jackson, 

And by death we made an end, 



Of the Creeks and all their allies, 
Who assembled, one and all. 
To resist our mighty forces, 
They had built their mighty wall, 
Built it strong and reinforced it, 
Not a single spot was weak, 
For 'twas built by master workmen, 
By the tribesmen of the Creek. 



When the work was strong and finished, 
All the warriors came to dwell 
In the fortress, by the river, 
Came they tales of war to tell ; 
Came a thousand of the warriors, 
With their weapons and their wives, 
Came and lodged within the fortress, 
Like the swarming bees in hives; 



OCCONEECHEE 61 



Brought their children and their chattels, 
Brought they gun, and club and spear, 
For they thought once in the fortress, 
That they 'd have no harm to fear, 
But the Cherokee and Jackson 
Brought out cannon great and small, 
And they raised the siege of Horseshoe, 
Throwing many a shell and ball; 



Into fortress, into village, 
Flew the missiles thick and fast, 
Like the rain, among the rigging, 
Of the sailor's spar and mast, 
Crushing, crashing stone of fortress. 
Making splinters of the wall, 
Of the fortress by the river, 
With the heavy cannon ball. 



But it fell not in the fury 
Of the battle's hottest fray, 
Stood the test like old Gibraltar, 
All the night and all the day, 
And the progress was so slowly, 
That the battle must be lost, 
To the Cherokee and Jackson, 
And so great would be the cost, 



62 OCCONEECHEE 



If some means were not discovered, 
To dislodge the valiant Creek, 
Now entrenched within the fortress, 
Growing strong instead of weak. 
Junaluska said to Jackson, 
* Choose ye this day man or men, 
Who can breast the tide before you, 
Who will try to enter in ; 



Who can swim the Tallapoosa, 
Who can stem the flowing tide, 
Who are noble, strong and fearless, 
And have God upon their side. 
If you have such men among you, 
Let them come forth one and all, 
Let them dare to do their duty, 
Let them dare to stand or fall. ' 



Not one man of all the white men 
Could be found who dared to try 
To o'ercome the Tallapoosa, 
Or would risk his life to die. 
So your guide whom God has given, 
Volunteered to risk the wave, 
With your father, Junaluska, 
Volunteered, his tribe to save. 



OCCONEECHEE 63 

Then we sought our God in silence, 
And became resigned to death, 
That lay out upon the current 
Of the river's silent breath. 
Under cover of the darkness, 
And the solitude of night, 
We betook the awful peril, 
With a tremor of delight. 



Silently we now descended 
To the deathlike river tide, 
Following a star's reflection, 
For a signboard and a guide; 
To point out the right direction, 
And to bring us into port, 
Where the canoes lay at anchor, 
Near the stolid silent fort. 



Quick we loosed them from their moorings 
Each man lashed beside his boat — 
Quite a dozen, swift as arrows, 
And we set them all afloat; 
Shot them straight across the river, 
Like a flash at lightning speed, 
Faster than the fleetest greyhound, 
Bounding like a blooded steed. 



64 OCCONEECHEE 

When we reached the army's landing, 
Quick the boats were filled with men; 
Like a thunderbolt from heaven, 
Did the deadly work begin. 
Transports glided o'er the current, 
Like a shuttle to and fro, 
Moving Cherokee and white men. 
To confront a worthy foe. 



Scaled the ramparts of the fortress, 
Stormed the inner citadel, 
And we massacred the inmates! 
How? No human tongue can tell. 
Not a woman, child or human 
Made escape, but all were slain 
In the fort or in the river, 
Or upon the gory plain. 



When the massacre and slaughter 
Had abated, all the slain 
Numbered more than a thousand, 
In the fort or on the plain. 
Many floated in the river, 
Many died out in the woods, 
And were buried in the forest, 
By erosion or the floods. 



OCCONEECHEE 65 



Sad and silent stood the fortress, 
All deserted and alone ; 
Not a man or child or matron, 
Now was left to claim their own. 
All the warriors and the chieftains 
Died in conflict true and brave; 
None were left to tell the story, 
Or to mark some lonely grave. 



Cruel man ! God, forgive them ! 
Pity such a cruel race. 
In their stead, God of nations, 
Send some one to take their place, 
Who is humane, who is human, 
Who is honest, kind and true, 
Who when given strength and power, 
Destroys not, but spares a few. 



In the lore of ancient nations, 
In the tales of modern times, 
In the prose that now remaineth, 
Nor the poet's splendid rhymes, 
Is a story told more cruel 
Than the slaughter of the Creeks, 
By the Persians, Jews or Romans, 
Macedonians or Greeks; 



66 OCCONEECHEE 



Where a nation, like a shadow, 
Vanished quickly and was not, 
Like a vapor in the valley 
Passes and is soon forgot, 
Passes like a fleeing phantom, 
Like a mist before the sun, 
Came and tarried for a moment. 
And forever was undone. 



Oeconeechee, come and travel, 
To the distant mountains high, 
Where the summit of the mountains, 
Tower upward toward the sky. 
Delectable the splendid mountains, 
Rich in ferns forever green, 
And the galaxy of the mountains 
Are the rarest ever seen. 



Mortal eyes have never witnessed, 
Mortal tongue can never tell 
Of the grandeur and the beauty 
Of the ravine and the dell. 
Strange declivities confront you, 
Then a sudden upright wall 
Rises like a mystic figure, 
With a splendid waterfall. 





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in ». 


Bit v 






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•1 will take you to the summit 
(>t the mountains white with ag< 




From Bald Rock. 

"At the juncture of the river 
Where the Indians used to dwell. 



OCCONEECHEE 67 



I will take you to the summit 
Of the mountains white with age, 
And will show you where the tempests 
Rush and roar with ceaseless rage, 
Where phenomena electric 
Makes mysterious display 
Of their power and their beauty 
In the distance far away; 



You can see the flash of lightning. 
And can hear the thunders roll, 
With reverberating echoes, 
That overwhelm your very soul, 
Make you sigh and shake and shudder, 
Make you tremble like a leaf, 
Make you crouch in soul and body, 
Like the life 'ercome with grief. 



Yet you stand and gaze in wonder, 
Watch the elements grown dark; 
Adoration turns to terror, 
At the least electric spark; 
Vivid flashes light the heavens, 
Keep them in perpetual glow, 
Like aurora borealis 
From beyond eternal snow. 



T38 OCCONEECHEE 



God eternal sends the sunshine, 
Melts the vapor, chains the cloud, 
Cages up the lightning flashes, 
Stops the peels of thunder loud. 
Changes discord into music. 
And the soul with it He thrills. 
From the music on the mountains, 
Made by leaping, laughing rills. 



Look ! behold the ray that cometh, 
Fills the earth with hope again, 
Dissipates the clouds and vapor, 
With their shadows and their rain. 
See the sunburst full of glory, 
Shoot forth rays of gilt and gold, 
Sung by bards, portrayed by artists 
Yet its glory ne'er was told. 



Painters fail to give description, 
Fail on canvas to portray, 
Rising sun within the mountains, 
And the glorious dawn of day; 
Sages, bards and humble poets, 
All are pigmies in the eyes 
Of the one who stands and watches 
Sunshine from its sleep arise. 



OCCONEECHEE 69 



Picturesque! scenes eternal! 

From the dizzy, dizzy heights 

Of Grandfather, Rone and Linville, 

From which rivers take their flights. 

Yadkin, Broad and the Catawbas, 

Where the Indians used to roam, 

Are the habitation only 

Of the white man and his home. 



High upon the Linville mountains 
Creeps a silent silver stream, 
From the shadows of the forest, 
Like the splendor of a dream, 
Then it runs amid the boulders, 
Joins with many sparkling rills, 
That comes rushing from the forest, 
Of those high eternal hills, 



Till its speed becomes augmented, 
Till you hear the rushing sounds, 
Of the Linville river raging, 
As it leaps and falls and bounds, 
As it dashes through the granite, 
Falls into the natural pool, 
Built by nature in the chasm, 
With its water clear and cool. 



7o OCCONEECHEE 



In the Blue Badge range of mountains 
Stand a thousand spires and domes, 
Built of adamant eternal, 
From whose base the river roams, 
Like the maiden Occoneechee, 
Wanders out replete with tears, 
Into strange lands, unto strangers, 
Thru the lapse of passing years, 



Longing to be reunited, 

With her fiance forever, 

From his presence and his wooing, 

To be separated never. 

Thus the river and the maiden 

Rambled through the mountains wild, 

Seeking for a long lost lover, 

As a mother seeks her child. 



Climbs the black dome of the mountain, 

Richest pinnacle e'er seen; 

And the landscape lay before her, 

With its mounds and vales between. 

Lends enchantment grand and gorgeous, 

Gives a new lease unto life, 

And you soon forget you're living 

In a world of care and strife. 






OCCONEECHEE 7 j 



Thus Mount Mitchell in the Blue Ridge, 
Zenith hill among the hills, 
Sends forth life anew forever, 
And a thousand rippling rills, 
In the distance the Savannah's 
Flows a stream of pure delight, 
Flows she on, and on forever, 
Never stopping day or night. 



For her mission is a true one, 
And the river ever true, 
Rolls along the grandest valley. 
That a river e'er rolled through; 
Peopled by a population 
Rich in soul and thought divine, 
From her source up in the mountains, 
Till her soul the sea entwines. 



Turning to the sun that's setting, 
Setting far beyond the rim, 
Of the horizon of vision, 
Where the eyes grow weak and dim, 
You behold the Swannanoa, 
Naiad, pure and fresh and sweet, 
Crystalline, and cool and limpid, 
Strays some other stream to greet. 



J2 OCCONEECHEE 



From the clifTside in the mountains 
Roll a thousand little streams, 
Laughing as they greet each other, 
Where the sunshine never beams; 
Rippling, idling, swirling slowly, 
Leaping down a waterfall, 
You can hear the drops of water, 
Sweetly to their compeers call. 



Down the valley glides the river, 
Murmuring a sad farewell, 
To the birds and bees and people, 
Who along its highway dwell; 
Wishing them a happy future, 
Wishing them prosperity, 
While it fills its many missions 
'Twixt the mountains and the sea. 



Bathing rocks, refreshing people, 

Casting up its silver spray. 

As it glides along the valley, 

Flows forever and for aye. 

Men may move their tents and chattels, 

Others die or go astray, 

Still the stream flows fresh forever, 

Never resting night or day. 




Lower Cullasaja Falls. 

'From the eliffside in the mountain.' 
Roll a thousand little streams." 



OCCONEECHEE 73 



Giving life unto the flowers, 
Blooming* on its verdant side, 
As it travels, as it journeys, 
As its ripples make their stride. 
In the gloaming of the twilight, 
When the birds had ceased to fly, 
And the dazzling dome of heaven 
Gave resplendence to the sky. 



Occoneechee, squaw and warrior, 
Watched the stream, as on it sped, 
Rippling o'er the pebbly bottom, 
Lying on its rocky bed; 
Grasses waving green around them, 
Nodding boughs bid them adieu, 
And it wafted them caresses, 
Like the sunbeams sparkling dew. 



Precious fragrance filled the valley, 
From the sweet shrub and the pine, 
Luscious fruits and ripening melons 
Lade the apple tree and vine. 
All along the pretty valley, 
Harvest fields and curing hay 
Make the white man rich and happy, 
Where the warriors used to stray. 



74 OCCONEECHEE 



At the juncture of the river, 
Where the Indians used to dwell, 
Where they made their pots of red clay, 
Made them crude but made them well, 
Here they tented long and hunted, 
Fished the Tah-kee-os-tee stream, 
Strolled along the racing river, 
Where its rippling waters gleam. 

Moons passed on, and yet no greetings 
Came to cheer the wandering maid, 
Who so long had sought her lover, 
Till her hopes began to fade, 
And she felt that she must hasten, 
Quickly hasten thru the wild, 
By the rapid river racing, 
She the nature-loving child. 

Then they took their little ponies, 
Girt them with a roebuck hide, 
Seated on the nimble ponies, 
Started swiftly on the ride, 
On to Toxaway the river, 
On to Toxaway the lake, 
Where the leaf of vine and alder, 
Hide the muskrat and the snake. 



OCCONEECHEE 75 



All along the racing river, 
Gorgeous forest trees are seen, 
And the wild$ deer in the forest 
Dwells beneath the coat of green. 
Here the beaver, hare and turkey 
Share their food and come to drink, 
In the splendid spreading forest, 
Near the Tah-kee-os-tee's brink. 

Here they fished and caught the rainbow, 
Caught the little mountain trout, 
In the lake and in the river, 
With their poles both crude and stout; 
Caught the squirrel and the pheasant, 
Chased the turkey, deer and bear, 
Caught a-plenty, all they needed, 
Yet they had not one to spare. 

In the sapphire land they lingered 

Many days and many nights, 

On the mountains, 'mid the laurel, 

Looking at the wondrous sights, 

That will greet you in the mountains, 

That you see in vales below, 

As you tread the paths untrodden, 

As you wander to and fro. 



76 OCCONEECHEE 



In the forest land primeval 
Where the fountains form their heads, 
Lies the famous vale of flowers, 
Splendid valley of pink beds. 
Every tribe and every hunter 
Knows this lone secluded spot, 
From the other vales so famous; 
When once seen is ne'er forgot. 



In this vale of flowers and sunshine, 
Lies the AAdenn, most tranquil, 
Where the sore and heavy-laden, 
Gambol peacefully at will; 
Hear the trill of distant music, 
Played on Nature's vibrant chime, 
Resonant with sweetest concord 
All attuned to perfect time. 



Here the weary, heavy-laden 
Soul, may lose his load of care, 
And the body, sick and wounded, 
Find an answer to his prayer. 
Precious incense here arises, 
From the brasier of the vale 
That ascends the lofty mountains, 
By an unseen, trackless trail. 




"Pisgah stands the peer an< 

i if i llympus, famed of old.' 



Indian Mound, Franklin, N. C. 

'"Where the mound stands in the meadow 
There the tribe was wont to gather." 



OCCONEECHEE 77 



Pisgah stands, the peer and rival 
Of Olympus, famed of old, 
Where the gods met in their councils, 
And their consultations held. 
Looking far across the valleys, 
They behold on either side, 
Rivers, vales and gushing fountains, 
Which forever shall abide. 



In the distance stands eternal, 
Junaluska's pretty mound, 
Which in beauty of the landscape 
Is the grandest ever found. 
Rushing streams of purest water 
Giving off their silver spray, 
Add a beauty to the forest, 
In a new and novel way. 



And the balsam peaks of fir tree 
Looks like midnight in the day, 
Looks like shadows in the sunshine, 
In the fading far away. 
Dense and dark and much foreboding- 
Apprehensions do declare, 
To the one who sleeps beneath them 
With its flood of balmv air. 



7 8 OCCONEECHEE 



1 Occoneechee, forest dweller, 
We have traveled many miles, 
Through the mountains, o'er the valleys, 
Where the face of Nature smiled; 
We have tasted of the fountains, 
Whence breaks forth the Keowee, 
Nymph of beauty, joy and pleasure, 
Once the home of Cherokee. 



We have rested near the water, 
Seen the fleck and shimmering- flow, 
( )f the waters kissed by Nature, 
Lovely river Tugaloo, 
Where the Cherokee once rambled, 
Sported 'mid the scenes so wild, 
Where the forest and the river 
Have the wood-gods oft beguiled. 



Wandered o'er the sapphire country, 
Land which doth the soul delight, 
With its mounds and vales and rivers 
God ne'er made a holier site 
For the human race to dwell in, 
Where the human soul can rise, 
Higher in its aspirations 
Toward the rich Utopian skies." 



OCCONEECHEE 79 



Here the lyrics sung by Nature, 
Played upon its strings of gold, 
Float out on the evening breezes, 
And its music ne'er grows old, 
To the soul and life and spirit, 
Which is bent and bowed with care. 
This the sweetest land Elysian, 
To the one who wanders there. 



Convolutions of the lilies, 
Tranquil bloom and curve and die, 
Near the river, 'neath the shadows 
Of the white pine, smooth and high. 
Sparkling, gleaming in the sunlight 
Bursts the water, pure and free, 
From the rocks high on the mountains, 
Once the home of Cherokee. 



Dancing, rippling, roaring, rushing, 
Comes Tallulah in its rage, 
Like an eagle bounding forward, 
From an exit in a cage. 
In the distance, you behold it 
Rise and babble, laugh and smile; 
Then amid the reeds and rushes, 
Turns and loiters for awhile. 



8o OCCONEECHEE 



Then it curves among the eddies. 
Hastens on to meet the bend, 
In the meadows, like the fragrance 
Borne aloft upon the wind; 
Silently reflecting sunbeams 
To the distant verdant hill 
From its surface calm and placid, 
Smooth, untarnished little rill; 



Gleams and glides accelerated, 

As it gathers, as it grows, 

As the brook becomes a river, 

As it ever onward flows; 

Swirls and turns and dashes downward, 

Heaves and moans and dashes wild, 

For a chasm down the canyon, 

Like a lost, demented child; 



Furious, frantic, leaps and lashes 
Down into the great abyss, 
Falls and foams and seethes forever 
Where the rocks and river kiss. 
Tallulah Falls, the work and wonder 
Of the cycles and the age, 
Pours its deluge down the ravine, 
Unobstructed in its rage. 




Tallulah Falls, Ga. 

'In the forest land primeval 
Where the fountains form thei 



OCCONEECHEE 81 



Flying- fowls of evil omen, 
Dare not stop it in its flight, 
Lest the river overwhelm them 
With its power of strength and might- 
Lest the river clash to pieces 
Bird or beast that would impede 
Such a torrent as confronts you 
With its force of fearful speed. 



Then it rushes fast and furious 
Into mist and fog and spray, 
Rises like the ghost of Banquo, 
Will not linger, stop nor stay. 
O'er the precipice it plunges, 
Bounds and surges clown the steep, 
As it gushes forth forever, 
Toward the blue and boundless deep. 



In the Appalachian mountains 
Stands Satulah, high and proud, 
With its base upon the Blue Ridge, 
And its head above the cloud. 
From its top the panorama 
Rises grandly into view, 
And presents a thousand landscapes, 
Every one to Nature true. 



82 OCCONEECHEE 



Round by round the mountains rise up, 
Round on round, and tier on tier, 
You behold them in their beauty, 
Through a vista, bright and clear. 
Like concentric circles floating, 
Ebbing on a crystal bay 
To the distance they're receding, 
Fading like declining clay. 



Hardby stands the Whiteside Mountain, 
Like an athlete, strong and tall, 
Perpendicularly rising 
As a mighty granite wall ; 
Towering o'er the Cashier's valley, 
Stretching calmly at its base, 
Like a bouquet of rich roses 
Beautifying Nature's vase. 



High above the other mountains, 
Whiteside stands in bold relief, 
With its court house and its cavern 
Refuge for the soul with grief; 
Like a monolith it rises 
To a grand majestic height, 
Till its crest becomes a mirror, 
To refract the rays of light. 






OCCONEECHEE 83 



From its summit grand and gorgeous 
Like a splendid stereoscope, 
Comes a view yet undiscovered 
Full of awe, and life and hope 
Smiling vales and nodding forests 
Greet you like a loving child, 
From the zenith of the mountain, 
Comes the landscape undefiled. 



Flying clouds pour forth their shadows, 
As the curious mystic maze 
Shrouds the mountains from the vision, 
With its dark and lowering haze. 
Fog so dense come stealing 'er you 
That you know not day from night, 
Till the rifting of the shadows 
Makes room for the golden light. 



In the Blue Ridge, near the headland 
In the Hamburg scenic mountains, 
Comes a silver flow of water 
From a score of dancing fountains, 
Tripping lightly, leaping gently, 
Slipping 'neath the underbrush 
Without noise it creepeth slowly 
Toward the place of onward rush. 



84 OCCONEECHEE 



Floats along beneath the hemlock. 
Nods to swaying spruce and pine, 
Murmurs in its pebbly bottom 
Holds converse with tree and vine. 
Winds around the jutting ledges 
( )f translucent spar and Hint, 
With effulgence like the jasper 
With its glare and gleam and glint. 



Moving onward, moving ever, 
In its course o'er amber bed, 
While the blue jay and the robin 
Perch in tree top overhead; 
Perch and sing of joy and freedom, 
Fill the glen with pleasure's song, 
As the waters, fresh and sparkling, 
Rippling, gliding, pass along 



Thus the Tuckaseigee river 

Rises far back in the dell, 

Where the dank marsh of the mountain 

Rise and fall, assuage and swell, 

Till its flow becomes augmented 

By a thousand little streams 

Coming from the rocky highlands 

Through their fissures and their seams. 



OCCONEECHEE 85 



Fills the valley, passes quickly, 
Trips and falls a hundred feet, 
Swirls a moment, makes a struggle, 
Doth the same rash act repeat. 
Rushes, rages, fumes and surges, 
Dashes into mist and spray, 
Heaves and sighs, foments and lashes, 
As it turns to rush away; 



Roars and fills the earth and heaven 
With the pean of its rage, 
Plunges down deep in the gulches, 
Where the rocks are worn with age. 
Maddened by the sudden conflict, 
Starts anew to rend the wall 
That confines its turbid waters 
To the defile and the fall. 

Once again it leaps and rushes 
Toward the towering granite wall, 
And it bounds full many a fathom 
In its final furious fall. 
Much it moans and seethes and surges, 
Starts again at rapid speed, 
O'er the rocky pot-hole gushes 
Like a gaited blooded steed. 



86 OCCONEECHEE 



Thus the Tuckaseigee river 
Falls into the great abyss 
Down the canyon, rough and rugged, 
Where the spar and granite kiss. 
Then it flows still fast and faster, 
With its flood both bright and clear, 
Through the cycles ripe with ages 
Month on month and year on year. 



Near the apex of the mountains, 
In the silence of the dale, 
Where no human foot has trodden 
Path or road or warrior's trail, 
From the tarn or seep there drippeth 
Crystal water bright and free, 
That becomes a nymph of beauty, 
Pretty vale of Cullowhee. 



In the spreading vale the townhouse, 
And the Indian village stood ; 
In the alcove, well secluded, 
In the grove of walnut wood. 
Ancient chiefs held many councils, 
Sung the war-song, kept the dance, 
While the squaws and pretty maidens 
Vie each other in the prance. 



OCCONEECHEE %j 



Cullowhee, thou stream and valley, 
Once the domicile and home, 
Of a people free and happy, 
Free from tribal fear and gJoom, 
Where, where, are thy great warriors — 
Where thy chiefs and warriors bold — 
Who once held in strict abeyance 
Those who plundered you of old? 



Gone forever are thy warriors, 
Gone thy chiefs and maidens fair, 
Vanished like the mist of summer, 
Gone ! but none can tell us where. 
From their homes were hounded, driven, 
Like the timid hind or deer, 
Herded like the driven cattle, 
Forced from home by gun and spear. 



"Tell me, vale or rippling water, 
Tell me if ye can or will, 
If you've seen my long-lost lover 
Known as wandering Wliippoorwillf " 
But the water, cool and placid, 
That comes from the mountain high 
Swirled a moment, then departing 
Made no answer or reply. 



88 OCCONEECHEE 



Then the maiden's grief grew greater, 
As she lingered by the stream 
Watching for some sign or token 
Or some vision through a dream ; 
But no dream made revelation, 
Only sorrow filled her years, 
And her eyes lost much of luster 
As her cheeks suffused with tears. 



Turning thence into the forest 
Over hill and brook and mound. 
To the Cullasaja river 
Through the forest land they wound; 
Through the tangled brush and ivy. 
Rough and rugged mountainside. 
Led the ponies through the forest, 
Far too steep for them to ride. 



They descended trails deserted, 
Where the chieftains u^d to go, 
Near the Cullasaja river, 
Near its rough uneven flow; 
Camped upon its bank at evening, 
Heard at night the roar and splash 
Of the voice of many waters 
Down the fearful cascade dash. 



OCCONEECHEE 89 



Stood at sunrise where the shadow 
Of the cliffs cast darkening shade, 
Where the rainbows chase the rainbow 
Like as sorrows chased the maid. 
Traveled down the silver current, 
Rested often on the way, 
Strolled the banks and fished the current 
Of the crystal Ellijay. 



Pleasantly the winding current 
Eddies, swirls and loiters free 
Till it joins the radiant waters 
Of the little Tennessee; 
Where the mound stands in the meadow, 
Once the townhouse capped its crest, 
There the tribe was wont to gather, 
Council, plan and seek for rest. 



To the mound the tribe assembled, 
From the regions all around, 
Came from Cowee and Coweeta, 
Where the Cherokee abound; 
Came from Nantahala mountains, 
Skeenah and Cartoogechaye, 
Nickajack and sweet Iola, 
And from Choga far away. 



9 o OCCONEECHEE 

All the great men and the warriors 
Brought the women, and their wives, 
Came by hundreds without number, 
Like the swarms around the hives ; 
But today there is no warrior, 
Not a maiden can be found, 
Tenting on the pretty meadow, 
Or upon Nik-wa-sa mound. 



In the Cowee spur of mountains, 
Stands the Bald and Sentinel, 
Of the valley and the river, 
Of the moorland and the dell. 
Like a pyramid it rises, 
Layer on layer and flight on flight 
Till its crest ascends the confines 
Of the grand imperial height. 



From its summit far receding, 
Contours of the mountains rise, 
Numerous as the constellations 
In the arched dome of the skies. 
Far away beyond the valley 
Double Top confronts the eye, 
Black Rock rises like a shadow 
On the blue ethereal sky. 



















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v.9 



Great Cliff, Whiteside Mountain. 



if 




"Hardby stands the Whiteside Mountain, 
Like an athlete, strong and tall." 



OCCONEECHEE 91 



Jones' Knob makes its appearance, 
Highest, grandest height of all 
Penetrates the vault of heaven, 
None so picturesque or tall. 
Wayah, Burningtown and Wesser 
Raise their bald heads to the cloud 
High and haughty, rich in beauty 
And extremely vain and proud. 



Una and Yalaka mountains 
Stand so near up by the side 
Of the Co wee, that you'd take them 
For its consort or its bride. 
Festooned, wreathed and decorated 
With the honeysuckle bloom, 
And the lady-slipper blossom, 
There dispels the hour of gloom. 



Ginseng and the Indian turnip 
Grow up from their fallow beds 
In the dark coves of the mountains, 
With their beaded crimson heads. 
Fertile fields and stately meadows 
Stretch along the sylvan streams 
And surpass the fields Elysian, 
Seen in visionary dreams. 



92 OCCONEECHEE 



From the summit of the Cowee 

In the season of the fall, 

Fog fills all the pretty valley 

Settles like the deathly pall,' 

Coming from the rill and river, 

To the isothermal belt, 

Where the sunbeam meets the fog-line 

And the frost and ices melt. 



Jutting tops of verdant mountains 
Penetrate the fog below. 
As the islands in the ocean 
Form the archipelago. 
Sea of fog stands out before you, 
With its islands and its reef 
Silent and devoid of murmur 
As the quivering aspen leaf. 



'Oceoneeehee, look to Northland, 

See the Smoky Mountains rise, 

Like a shadow in the valley 

Or a cloud upon the skies. 

Many days since you beheld them 

In their grand, majestic height; 

Many days from these you've wandered 

From their fountains, pure and bright. 



OCCONEECHEE 93 



'Hie thee to the Smoky Mountains, 
Tarry not upon the plain, 
Linger not upon the border 
Of the fields of golden grain. 
Flee thee as a kite or eagle, 
Not a moment stop or stay. 
Hasten to Oconaluftee, 
Be not long upon the way. 



"I have much to speak unto you 
E'er I take my final leave, 
Some will sadden, some will gladden. 
Some bring joy and some will grieve. 
All our legends, myths and stories 
Soon will fall into decay, 
And I must transmit them to you 
E 'er I turn to go away. 



"Mount thee, mount thee quick this pony, 
Spryly spring upon its back, 
Leave no vestige, sign or token 
Or the semblance of a track, 
Whereby man may trace or trail thee, 
In the moorland or morass, 
By the radiant river flowing 
Or secluded mountain pass. 



94 OCCONEECHEE 



"Grasp the reins, hold fast the girdle, 
Like flamingoes make your flight 
To the great dome of the mountain 
That now gleams within your sight. 
Clingman 's Dome, the crowning glory 
Of the high erupted hills, 
They will shield you and protect you, 
With its cliffs and rolling rills." 



Sped they like the rolling current, 
Sped they like a gleam of light, 
Sped they as the flying phantom 
Or a swallow in its flight, 
To their refuge in the mountain, 
To the temple of the earth. 
Near the lonely spot secluded, 
That had known her from her birth. 



Standing, gazing, watching, peering, 
Through the azure atmosphere, 
At the wilderness before you 
And the scene both rich and clear. 
Cerulean the gorgeous mountains 
Rise and loom up in your sight, 
Like a splendid constellation 
On a crisp autumnal night. 



OCCONEECHEE 95 



'Twixt the fall and winter season, 
Comes a tinge of milky haze, 
Stealing o'er the Smoky Mountains, 
Shutting out the solar rays, 
Flooding vales and filling valleys, 
Coming, creeping, crawling slow, 
Fills the firmament with shadows 
As with crystal flakes of snow. 



Through the haze and mist and shadows 

You discern a ball of fire, 

From the rim of Nature rising 

As a knighted funeral pyre ; 

Yet it moveth slowly upward, 

Creeps aloft along the sky, 

As a billow on the ocean 

Meets the ship, then passes by. 



This you say is Indian summer, 
Tepid season of the year, 
When glad harvest songs ascendeth 
Full of hope and love and cheer. 
From Penobscot, down the Hudson, 
By the Susquehanna wild, 
Through the Shenandoah valley 
Roamed the forest-loving child. 



q6 OCCONEECHEE 



Roamed the Mohawk and the Huron, 
Seneca and Wyandot, 
Delaware and the Mohican, 
Long since perished and forgot. 
Powhattan and Tuscarora, 
And the wandering Showano, 
Creek and Seminole and Erie, 
Miami and Pamlico, 



Chicasaw and the Osages, 
Kickapoo and Illinois, 
Ottawas and Susquehannas, 
Objibwas and Iroquois, 
Once enjoyed the Indian summers, 
Once to all this land was heir, 
Sportive, free and lithe and happy, 
Chief and maid and matron fair. 



As the blossoms in the forest 
Bloom, then fall into decay, 
So the mighty tribes here mentioned, 
Flourished, so traditions say; 
Then the coming of the white man, 
Spread consternation far and wide ; 
Then decay and desolation 
Conquered all their manly pride. 



OCCONEECHEE 97 



Treaties made were quickly broken 
And their homes were burned with fire, 
Which provoked the mighty tribesmen 
And aroused their vengeful ire. 
Furious raids on hostile savage 
With the powder-horn and gun, 
Soon reduced the noble red man 
Slowly, surely, one by one, 



Till not one now roams the forest, 

None are left to tell the tale; 

All their guns and bows are broken, 

None now for them weep or wail. 

Only names of streams and mountains 

Keep the memory aglow, 

Of the noble, brave and fearless 

Red men of the long ago. 



Cherokee, the seed and offspring 
Residue of Iroquois, 
Silently are disappearing 
Without pageantry or noise. 
Though more civil and more learned 
And much wiser than the rest, 
They will be amalgamated, 
Bv the white man in the West. 



98 OCCONEECHEE 



Occoneechee and the chieftain 

Talked of all that they had seen, 

Of the flow of pretty rivers 

And the matchless mountains green, 

Of the ferns and pretty flowers, 

Parterre of rarest hue, 

Tint of maroon, white and yellow, 

Saffron, lilac, red and blue. 



Held they ronverse of their travels, 
Of the wilderness sublime, 
Of the myths and happy legends 
Told through yielding years of time. 
Of the wars and tales forgotten, 
Of the chiefs and warriors brave 
Who long since have run their journey, 
Who now sleep within the grave. 



At those tales the maiden wept loud, 
Sought for solace thru a sigh, 
Much o'ercome by thoughts of loved ones, 
And she prayed that she might die 
High upon the Smoky Mountains, 
Where no human soul can trace 
The seclusions of the forest 
To her lonely burial place. 




Tennessee River, above Franklin, N. C. 




Lake Toxaway. 



OCCONEECHEE 99 



Bitterly she wailed in sorrow, 
Saying "Tell me, tell me why 
I am left out here so lonely, 
And my tears are never dry? 
Why he comes not at my calling, 
Why he roams some lonely way, 
Why does he not come back to me — 
Why does he not come and stay? 



"Why and where now does he linger? 
Tell me, silver, crescent moon, 
Shall our parting be forever — 
Shall our hopes all blast at noon? 
When love's bright star shines the brightest 
Shall it be the sooner set? 
Shall we e'er be reunited, 
Tell me, while hope lingers yet! 



"Does he linger in the mountains, 
Far up toward the radiant sky? 
Tell me, blessed God of Nature, 
Tell me, blessed Nunnahi. 
Has some evil spirit seized him, 
Hid or carried him away 
Far beyond the gleaming sunset, 
Far out toward the close of day? 



ioo OCCONEECHEE 



'Will lie come back with the morning, 
Borne upon its wings of light, 
From the shade that long has lingered, 
From the darkness of the night? 
Is there none to bring me answer? 
Speak, dear Nature, tell me where 
I may find my long lost lover, 
Is my final feeble prayer." 



Then the chieftain, grand and noble, 
Came and lingered by her side. 
Like a lover in devotion 
Lingers near a loving bride. 
Then in accents like a clarion, 
Sweet and clear, but gently said, 
'Whippoorwill, my friend, your lover, 
Comes again, he is not dead! 



'I will go and hunt your lover, 
And will bring him to your side; 
I will roam the forest ever. 
And will cease to be your guide; 
I will find the one you've looked for, 
And will tell him that you live ; 
I will tell him of your rambles, 
And will all my future give, 



OCCONEECHEE 101 



"Till I find him in the forest, 
Or upon the flowing brink 
Of the Coosa river flowing, 
Where he used to often drink. 
In the everglades may linger, 
'Neath the shade of some cool palm, 
Sweetest refuge of the lowlands, 
With its air of purest balm. 



* Where the Seminole in silence, 

Made their refuge, long ago, 

Prom the fierce onslaught of Jackson, 

And exterminating woe. 

He may listen in the silence 

And the solitude of night, 

For some friendly sign or token 

Whereby he may make his flight. 



"When I've found him we will travel, 
We will travel night and day, 
We w T ill hasten on our journey, 
Will not linger nor delay, 
We will speed along the valley 
Like the wind before the rain, 
We will neither stop nor tarry, 
Never from our speed refrain. 



102 0CC0NEECHEE 



"We will rush along the river, 
Like the maddened swollen tide, 
Like a leaf upon the cyclone 
Eushing forward in its pride ; 
Over winter's snow and ices 
We will rush with greatest speed, 
Like a herd of frightened cattle 
Or a trained Kentucky steed. 



' ' I will tell him of your travels 
Into lands he's never seen, 
With their forests and their flowers, 
And their leaves of living green; 
How for years you've looked and waited, 
Watched the trail and mountainside, 
Watched and hoped long for him coming, 
That you might become his bride. 



"I am John Ax, Stagu-Nahi! 
Much I love the mountains wild! 
Friend of those who love the forest, 
Friend of those who love you, child. 
I bespeak a special blessing 
To attend you while I go 
Into strange lands, unto strangers, 
Hither, thither, to and fro." 



OCCONEECHEE 103 



Then he pressed her to his bosom, 

Breathed a silent, parting prayer 

To the Nunnahi in heaven, 

For the lovely maid so fair ; 

Prayed and blessed her, then departed 

Thru primeval forests wild, 

Sped he by the rolling waters, 

Heard them laugh and saw them smile. 



Sped he by the Coosa river, 
Where great brakes of waving cane, 
Bend before the blowing breezes, 
Like the waves of wind and rain. 
Took the trails where once the chieftain 
Strode at will in lordly pride, 
By the Coosa river flowing 
In its smooth, unrippled tide. 



Downward, onward, free and easy, 

Swirls and turns and travels slow, 

As it glitters in the sunlight, 

As its waters onward go. 

Sees the trail almost extinguished 

By the pretty Etawa, 

Where once dwelt in great profusion, 

Chief and maid and tawny squaw. 



o 4 0CC0NEECHEE 



Traveled far the Tallapoosa 
Into fen and deep morass, 
Through the wild wood, glade and forest 
Dark defile and narrow pass; 
Footsore, lame and often hungry, 
Traveled onward day and night, 
Like the wild goose speeding forward 
In its semi-annual flight. 



O'er the glebes of Alabama, 

Crossed the hill and stream and dale, 

To the Tuskaloosa flowing 

Near the ancient Indian trail, 

Now deserted and forsaken 

Is the war path and the land, 

By the Creek and great Muscogas 

Wandering, wild, nomadic band. 



Pensive, lonely and dejected, 
Penetrated he the wild, 
Over fen and bog and prairie, 
Into climates soft and mild. 
By lagoon and lake and river, 
By the deep translucent bay, 
Followed he the sun 's direction, 
Many a night and sunlit day. 



OCCONEECHEE 105 



Crossed the Mississippi delta, 
Wound through many moor and fen, 
Saw the shining stars at midnight, 
And the dawn of days begin ; 
Heard the tramp of bear and bison, 
Heard the wild wolf 's dismal howl, 
Saw the glowworm in the rushes, 
Heard the whippoorwill and owl. 



Heard the alligator bellow, 
Saw him swim the broad bayou, 
Saw the egret, crane and heron, 
Wading stark and tree-cuckoo. 
Trackless miles spread out before him, 
Stretching leagues of gama grass 
Lay across the course he traveled, 
Lay out where he had to pass. 



Dangling mosses from the tree tops, 
Swung by swaying winds and breeze. 
Cling with tendrils to the branches, 
Of the mighty live oak trees. 
Soft as lichens, light as feathers 
Was the tall untrodden grass, 
On the prairie and the meadow, 
And the spreading rich morass. 



io6 OCCONEECHEE 



Tranquil, peacefully and quiet 
Did the moons and moments wane, 
Till lie came to Oklahoma, 
Into his own tribe 's domain ; 
Here he rested for a season, 
Ate the food and drank for health 
In the land of Oklahoma, 
Land of perfect natural wealth. 



Oklahoma, red man's country, 
Blest above all other lands, 
In her natural soil and climate, 
In her ore-beds and her sands ; 
In her fertile fields and valleys, 
In her people, true and great, 
Cherokee and Creek and Choctaws 
Make the people of the state. 



Here's a land transformed in beauty, 
Touched and tilled by busy toil, 
Eesponds quickly to the tiller, 
Products of a generous soil. 
Fruits and flowers forever growing, 
Fields of gold and snowy white, 
Songs of harvest home and plenty 
Sung to every one 's delight. 



"* ■*'§(&& , r %& I 


- - ■ /v- 


i f 


Est i 


■BIT, ! ^W^pJWWf 

' t 'V- 




-V 



Tomb cf Junaluska, Robbinsvilie, N. C. 




"Where the serpent coiled and waited 
Hid beneath the waving grass." 



OCCONEECHEE 107 



Here with labor, love and patience, 
There arose an empire great, 
Which when settled, tilled and treated, 
Has become a powerful state; 
Filled with people true and honest, 
Filled with people thrifty too, 
And the land is flat and fertile, 
Best that mortals ever knew. 



Once where roamed the bear and bison, 
Where the she wolf and the owl 
Made their home and habitation, 
And the foxes used to prowl; 
Where the. serpent coiled and waited, 
Hid beneath the waving grass 
To inject his fangs and venom 
In some human as he'd pass, 



Now there thrives the busy city, 
Bristling with the throb and thrill 
Of the commerce of a nation, 
Growing greater, growing still. 
All her farms and fields and ranches, 
Groan beneath their heavy load 
Of waving grain and lowing cattle; 
All the land with wealth is strewed. 



io8 OCCONEECHEE 



Then he rose up like the morning, 
From his slumber and his rest, 
To converse there with the chieftains 
Among whom he'd been a guest. 
Then he spoke of Carolina 
Toward the rising of the sun, 
Full of hope and awe and splendor 
Where his early Life begun. 



And he spoke of Occoneechee 

In the land of hills and streams, 

In the land of wooded forests, 

Land of love and fondest dreams ; 

Land where myths and mirth commingle, 

Where aspiring peaks point high, 

To the dials of the morning 

In the sweet "Land of the sky." 



Spoke he also of a chieftain, 
Known to her as Whippoorwill, 
Who once dwelt within the forest, 
Near a pleasant little rill, 
In the dark fens of the mountains, 
Back where oak and birchen grove 
Cast their shadows o'er the valley 
O'er the cliffs and deepest cove. 



OCCONEECHEE 109 



Where glad song of the nightingale 
Is the sweetest ever heard, 
And far exceeds in melody, 
The trill of the mocking-bird. 
From the matutinal dawning 
Till the falling shades of night 
The songster sings in mellow tones 
To the auditor's delight. 



Long in silence sat the chieftain, 
Long he listened quite intent, 
To the story of the stranger, 
Catching all he said and meant, 
Of the maiden of the mountains, 
Of the trees and songs of bird, 
And the story lingered with him. 
Every syllable and word. 



Then the chieftain made inquiry 
Of the stranger true and bold, 
Who now came to tarry with them, 
Who was growing gray and old, 
Of the health and habitation 
Of the Eastern tribal band 
Who still dwelt amid the Smokies 
In his own sweet native land; 



no OCCONEECHEE 



Where his heart felt first the wooing, 
Where his hope of youth ran high, 
'Mid the hills of Carolina 
In the sweet "Land of the sky." 
In the land of flowers and sunshine, 
Land of silver-flowing streams, 
Land of promise full of blessings 
And of legends, myths and dreams; 

Land of pretty maids and matrons, 
Home where generous hearts are true, 
Where the sunshine chases shadows 
Down the vaults of vaporous blue. 
Where the wild flight of the eagle 
Soars beyond the keenest eye, 
In recesses of the heavens, 
In the blue ethereal sky. 



Rifting rocks and rolling rivers 
Doth adorn the hill and vale, 
Lilting melodies float outward 
On the vortex of the gale ; 
This the land of Occoneechee, 
Land that Junaluska saw, 
Home of warrior, chief and maiden, 
Land of dauntless brave and squaw. 



OCCONEECHEE in 



Let us go back to those mountains, 
Once more let us view those hills, 
And let me hear the voice once more 
Of the laughing streams and rills; 
And let me view with raptured eye 
The blossom of tree and vine, 
Once more inhale the sweet ozone, 
Under tulip tree and pine. 



Those hills, delectable mountains, 

Outrival the scenes of Greece, 

Surpass in beauty and grandeur 

The Eagle or Golden Fleece. 

Those shrines and temples of granite, 

Glad sentinels of the free ! 

There let me roam through dell once more, 

Let me glad and happy be. 



Some speak of splendid balmy isles, 
Far out in the rolling sea, 
Of spicy groves, and vine-clad hills, 
And of things which are to be ; 
Of nymphs and naiads of the past, 
Of lands of the brave and free, 
But none of these can e'er surpass 
The hills of Cherokee; 



ii2 OCCONEECHEE 



The hills where roamed the dusky maid. 
And the home of Whippoorwill, 
Where Occoneechee dreamed at night, 
By the gushing stream and rill. 
By strange enchanted mystic lake 
Where the wildest beasts are seen. 
Far back in the deep recess 
Of the mountain's verdure 2rreen. 



'Let autumn's wind blow swift its gale, 
The season of summer flee, 
But I will soon my lover meet, 
In the 'land of the brave and free,' 
I'll leave Tahlequah in the West, 
With this warrior at my side. 
We'll travel as the fleetest winds 
Unless ill fates betide. 



"While the morrow's stars are glowing, 
In the dials of the morn, 
I will start upon the journey, 
To the land where I was born." 
So he gathered up his chattels, 
Springing spryly on his steed, 
Made inquiry of the warrior, 

"Which of us shall take the lead?" 



OCCONEECHEE 113 



Then the warrior to the chieftain 
Quick replied, "I'D lead the wax- 
Far across the hill and valley, 
Mounted on this splendid bay." 
Then they said to friend and neighbor. 
Old-time chief and child and squaw, 
' At the dawning-, we will leave yon, 
Leave the town of Tahlequah; 



"Leave the tribe and reservation, 
For a journey to the East, 
Where the tribesmen dwell together, 
Meet serenely, drink and feast, 
In a land where peace and pleasure 
Vie each other in the pace, 
Where the hopes of life are brightest 
To the fallen human race." 



Just then came a gleam like lightning, 
Shooting- forth its silver ray. 
Which precedes the golden splendor 
Of the fast approaching day. 
This the advent and the token 
For the brave to lead the way 
Out across the plain and valley 
Toward the coming king of day. 



ii4 OCCONEECHEE 



Then they seized the spear and trident, 
Bow and tomahawk and knife, 
And they left the scenes of conflict, 
With its turmoil and its strife ; 
And they journeyed ever eastward, 
Days and many a-waning moon, 
Crossing river, lake and prairie, 
Spreading field and broad lagoon. 



Saw the Wabash and Missouri, 
Cumberland and Tennessee, 
Saw the Holston in its beauty 
And the town of Chilhowee. 
Looked down on the Nolachucky, 
Saw Watauga's crystal flow 
Gleam from out the moon's reflection 
From the canyon's depths below. 



Neptune, who pervades the water, 
Ne'er beheld a holier sight 
Than this happy, hopeful chieftain 
Did that crisp autumnal night. 
While he looked upon the water 
Bright and pure and crystalline, 
Fairest land and purest water 
Mortal eye had ever seen; 



OCCONEECHEE 115 



He beheld there in his vision 
Such a Naiad divine, 
That he put forth his endeavors, 
That he might the maid entwine; 
But she flew back like a phantom, 
Back into the crescent wave, 
From the presence of the chieftain 
And the relegated brave; 

Flew back from him and departed V 

And was lost to human eye ; 

All that now lay out before him 

Was the stream and earth and sky. 

Full of disappointing beauty, 

Was the earth and sky and stream, 

When divested of the grandeur 

Of the vision and the dream. 



Then he rambled through the mountains 
Over crag and rugged steep, 
Through the laurel bed and ivy 
By exertion did he creep; 
Through the hemlock and the balsam 
Under oak and birchen tree, 
Gazing through the heath before him 
If perchance that he might see 



n6 OCCONEECHEE 



In the dim, dark, hazel distance, 
Far out on the mountainside 
Occoneechee, pure and lovely, 
"Whom he longed to make his bride ; 
Make his bride and dwell there with her 
'Mid aspiring peak and dome ; 
Longed to have her sit beside him. 
In his peaceful mountain home. 

Wandered through the Craggy mountains 
Where no human foot had trod, 
And no eye had yet beheld it, 
Save the eye of Nature's God. 
For the spreading tree and forest 
Grew from out the virgin soil, 
And was free from all intrusions 
Of the white man's skill and toil. 

Now their speed was much retarded, 
Trails once plain were now unkept, 
And the chief and brave lamenting 
Laid themselves down there and wept ; 
Wept for chiefs like Uniguski, 
Sequoya and Utsala, 
In the land of Tuckaleechee 
And for friends like Wil-Usdi.* 



*Colonel Thomas. 




Harvesting at Cullowhee, N. C. 
Where the townhouse used to stand. 




Craggy Mountains, from near Asheville, N. C. 



OCCONEECHEE 117 

Turning from his grief and sorrow 
For the chiefs of long ago, 
Ceasing all his deep repining 
From the burden of his woe, 
Looking far o'er hill and valley 
He beheld the gilded dome 
Of the Smokies in the distance, 
Near old Junaluska's home. 



Then the chieftain's hope grew stronger, 
As he looked upon the scene 
Of that splendid mountain forest 
With its crest of evergreen; 
Like a black cloud in the winter, 
Spreads upon the mountainside, 
This the forest land primeval 
That stands there in lordly pride, 



This the forest land primeval, 
Where the chieftains used to roam, 
Joined in chase of bear and bison. 
Once the red deer's winter home. 
Black and deep and dense the forest, 
Steep and high the cliffside stands, 
Where the Cherokee once wandered 
In their wild nomadic bands. 



u8 OCCONEECHEE 



As they gazed upon the scenery, 
Weird and wild and full of awe, 
They were filled with consternation 
At the sight both of them saw. 
Passing high up near the zenith 
Like an eagle in its flight 
Came the sound of wings and voices, 
On that moonlit autumn night. 



Voices like the rolling thunder 
Came resounding far and near, 
And the meteoric flashes 
Filled them full of awe and fear; 
Till they trembled like the aspen 
'Mid the tempest fierce and wild, 
Till it passes, then reposes, 
Calmly as a little child. 



Said the brave then to the chieftain, 
1 ' This my token to depart, 
I must quickly make my exit, 
Though it grieves my soul and heart 
Thus to leave you in the forest, 
Out upon the mountainside, 
Without hope or friend or shelter, 
With no one to be your guide ; 



OCCONEECHEE 119 



' t These the Nunnahi in heaven, 
Come to lead me far away, 
Over hill and dale and valley, 
Toward the final close of day. 
You will miss me in the morning, 
Miss me at the noon and night, 
When I'm mounted on my pinions 
And am lost to human sight. 

"Yet a moment I'm allotted 
To transmit to you my will ; 
High here on the Smoky Mountains 
Near the bright translucent rill, 
Let me tell you while life lingers 
In the archives of my breast, 
Where you'll find sweet Occoneechee 
When my soul has flown to rest: 



' She still lingers in the forest, 
Near the sweet enchanted lake, 
Near the spirit land she lingers, 
Underneath the tangled brake. 
She holds all our myths and legends, 
Tales as told long years ago. 
Now I bid you leave me lonely 
To my fate of weal or woe. 



120 0CC0NEECHEE 



'Leave me quick, the spirits call me, 

Linger not within my sight, 

Hie thee quickly through the shadows 

Of this crisp autumnal night. 

Tell our friend, sweet Occoneechee, 

That I've gone to join the band 

Of the braves who have departed 

For the happy hunting Land." 



Then a shadow passed between them, 
Like a cloud upon the sky, 
And the chief was separated 
There upon the mountain high, 
From his guide and friend forever, 
So his eye could never see. 
Whence he traveled, none return eth 
To explain the mystery. 



Thus bereft of friend and neighbor, 

Whippoorwill began to wail, 

For some mystic hand to guide him 

Back into the trodden trail, 

Where some chief had gone before him 

In the years that long had flown, 

Out upon the mystic ages, 

Now forgotten and unknown. 



OCCONEECHEE 121 



But 110 spirit, sign or token 
Came from out the vista fair, 
Nothing saw, nor nothing heard he, 
Save the earth and scenery fair. 
As he stood and gazed in silence, 
Motionless and calm as death, 
Stillness reigned on hill and valley 
And the chieftain held his breath, 



While he strained his ears and vision, 
Listening, looking here and there, 
Waiting, watching, simply trusting 
For an answer to his prayer. 
Suddenly he heard the calling 
Of a voice so sweet and clear, 
That he answered, quickly answered, 
Though his heart was filled with fear. 



And the voice from out the forest, 
Called as calls the mating bird, 
In the bower in the springtime, 
Sweetest call that e'er was heard, 
Resonant comes, softly trilling, 
Sweetly to its lingering mate, 
In the silence of the forest, 
As they for each other wait. 



122 OCCONEECHEE 



Then the chieftain bounded forward, 
Like a hound upon the trail, 
Thru the forest land primeval 
Over mound and hill and dale; 
Over ridge and rock and river, 
Thru the heath and brush and grass, 
Thru the land of the Uktena, 
Thru it all he had to pass. 



Till he reached the mystic region, 
Far back in the darkest glen, 
Near the lake of the enchanted 
Only known to bravest men. 
Here the bear and owl and panther, 
Find a cure for every ill, 
Find life's sweetest panacea, 
Near the sparkling crystal rill, 



High upon the Smoky Mountains 
Resonant with Nature wild, 
For the wanderer from the distance, 
And the tawny Indian child. 
This the forest land primeval, 
Full of awe and dread and dreams, 
Full of ghouls and ghosts and goblins, 
Full of rippling crystal streams. 



OCCONEECHEE 123 



From the stream down in the ravine, 
Came another gentle call, 
Like the chirping of the robin, 
In the hemlocks straight and tall. 
Once again the call repeated, 
Then a sudden little trill 
Floated out upon the breezes, 
From beside the crystal rill. 



Then the chieftain whistled keenly 
Like a hawk upon the wing, 
When it soars above the mountain, 
On the balmy air of spring. 
Then another chirping, chirping, 
Came from deep clown in the vale, 
And it floated up the mountain 
Like a leaf upon the gale. 



Now the chieftain, moved by caution, 
Watched and moved with greatest care, 
Down and thru the deepest gulches, 
Looking here, observing there, 
For the bird or beast or human, 
That could send out such a call. 
From the laurel near the fountain 
And a splendid waterfall. 



124 OCCONEECHEE 



Suddenly his heart beat faster, 

At the sight which came to view, 

Through the opening in the laurel 

As it parts to let him thru. 

She was bathing feet and ankles, 

Arms and hands she did refresh 

In the iridescent splendor, 

Of the fountain cool and fresh. 



Then he bounds forth quick to greet her, 

E'er she sees him by her side. 

She the maiden true and holy, 

Who was soon to be his bride. 
"0, I see you, Occoneechee!" 
44 And I see you, Whippoorwill !" 

Were the greetings that they whispered 

As they met there near the rill. 



They were married in the morning, 
He the groom and she the bride, 
And they lived in bliss together, 
Many years before they died; 
Now their spirits dwell together, 
Near the hidden mystic shore, 
Of the lake back in the shadows 
Since their wanderings are o'er. 



OCCONEECHEE 12s 



And at night the legends tell us, 
You can hear a man and bride 
Hold converse of trail and travel, 
High upon the mountainside; 
And the soul of Occoneechee, 
Lingers near the rippling rill, 
High upon the Smoky Mountains, 
With her lover Whippoorwill. 



PART III 
MYTHS OF THE CHEROKEE 




Everglades of Florida. 
Home of the Seminoles. 



MYTHS OF THE CHEROKEE 

"I know not how the truth may be, 
I tell the tale as 'twas told me." 

The myths related here are from the great story tellers 
like Ayunini, or "Swimmer," who was the greatest of 
all, but while he ranked first and lived during the time 
that tried men's hearts, having been born about 1835, and 
died in March, 1899, his stories can only be perpetuated 
by putting them in print, and we are indebted to him 
for many of these beautiful stories, which should be per- 
petuated at least so long as one of the Cherokee tribe 
shall live. 

Next in rank of importance comes Itagunahi, better 
known among the English-speaking people as John Axe, 
who was born in the year 1800, saw the battle of Horse- 
shoe Bend, witnessed the removal of the Cherokee tribe 
in 1838. He knew its history and almost all of the myths, 
legends and stories, transmitted many of them to the 
white man for record, and while he never spoke English. 
he was a very versatile and interesting man of the old 
type of Indians, and strong to the last days; he lived 
to near 100 years, then passed to the Happy Hunting 
Grounds. 

To John D. Wofford, of the Western Reservation or 
tribe, we are indebted for much information, which 
would have been lost except for his wonderful 
knowledge. 

All the story-tellers prefaced their remarks by saying, 
"This is what the old folks used to tell us when we were 
boys." 






130 0CC0NEECHEE 

Cherokee myths may be classified as sacred myths, 
animal stories, local legends, and historical traditions. 
The sacred myths were not for every one, but only those 
might hear who observed the proper form and ceremony. 

In the old times the myth-keepers and priests were 
accustomed to meet together at night in the asi, or low- 
built log sleeping house, to recite the traditions and dis- 
cuss their secret knowledge. At times those who desired 
instruction from an adept in the sacred lore of the tribe 
would meet the priest by appointment in the asi, where 
they sat up all night talking, with only the light of a 
small lire burning in the middle of the floor. At day- 
break the whole party went down to the running stream, 
where the pupils or hearers of the myths stripped them- 
selves and were scratched upon the naked skin with a 
bone tooth comb in the hands of the priest, after which 
they waded out. facing the rising sun, and dipped seven 
times under the water, while the priest recited prayers 
upon the bank. The purificatory rite, which was observed 
more than a century ago by Adair, is also a part of the 
ceremonial of the ball play, the green-corn dance, and. 
in fact, every important ritual performance. Before be- 
ginning one of the stories of the sacred class the in- 
formant would sometimes suggest jokingly that the 
author first submit to being scratched and. "Go to water." 



OCCONEECHEE 131 

MYTH ONE. 

Hozv the World Was Made. 

The earth is a great island floating in a sea of water, 
and suspended at each of the four cardinal points by a 
cord hanging down from the sky vault, which is of solid 
rock. When the world grows old and worn out, the 
people will die and the cords will break, and let the earth 
sink down into the ocean, and all will be water again. 
The Indians are afraid of this. 

When all was water, the animals were above the 
Galunlati, beyond the arch ; but it was very much 
crowded, and they were wanting more room. They won- 
dered what was below the water, and at last Dayunisr 
"Beaver's Grandchild," the little Water-beetle, offered 
to go and see if it could learn. It darted in every direc- 
tion over the surface of the water, but could find no firm 
place to rest. 

Then it dived to the bottom and came up with some 
soft mud, which began to grow and spread in every direc- 
tion until it became an island which we call the earth. 
It was afterwards fastened to the sky, but no one re- 
members who did it. 

At first the earth was flat, and very soft and wet. The 
animals were anxious to get down, and sent out different 
birds to see if it was yet dry, but they found no place 
to alight and came back again to Galunlati. At last it 
seemed to be time, and they sent out the Buzzard and 
told him to go and make ready for them. 

This was the Great Buzzard, the father of all the buz- 
zards we see now. He flew all over the earth, low down, 
near the ground, and it was still soft. When he reached 
the Cherokee country, he was very tired, and his wings 
began to flap and strike the ground, and wherever they 



132 OCCONEECHEE 

struck the earth there was a valley, and where they 
turned up again, there was a mountain. When the ani- 
mals above saw this, they were afraid the whole earth 
would be mountains, so they called him back, but the 
Cherokee country remains full of mountains to this day. 

When the earth was dry and the animals came down, 
it was still dark, so they got the sun and set it in a track 
to go every day across the island from east to west, just 
overhead. It was too hot this way, and Tsiskagili, the 
Red Crawfish, had his shell scorched red, so that his 
meat was spoiled ; and the Cherokee do not eat it. The 
conjurers put the sun another hand-breadth higher in the 
air, but it was still too hot. 

They raised it another time, and another, until it was 
seven hand-breadths high, and just under the sky arch. 
Then it was right, and they left it so. This is why the 
conjurers call the highest place Gulkwagine Digalun- 
latiyun," "the seven height," because it is seven hand- 
breadths above the earth. Every day the sun goes along 
under this arch, and returns at night on the upper side 
to the starting place. 

There is another world under this, and it is like ours 
in everything — animals, plants, and people — save that the 
seasons are different. The streams that come down from 
the mountains are the trails by which the people reach 
the underworld, and the springs at their heads are the 
doorways by which they enter it, but to do this one must 
fast and go to water and have one of the underground 
people for a guide. We know that the seasons in the 
underground are different from ours, because the water 
in the springs is warmer in the winter and cooler in the 
summer than the outer air. 

When the animals and the plants were first made — 
we do not know by whom — they were told to watch and 



OCCONEECHEE 133 

keep awake for seven nights, just as young men now 
fast and keep awake when they pray to their medicine. 
They tried to do this, and nearly all were awake through 
the first night, but the next night several dropped off to 
sleep, and the third night others were asleep, and then 
others, until, on the seventh night, of all the animals, only 
the owl, the panther and one or two more were still 
awake. 

To these were given the power to see and to go about 
in the dark, and to make prey of the birds and animals 
which must sleep at night. Of the trees, only the cedar, 
the pine, the spruce, the holly and the laurel were awake 
to the end, and to them it was given to be always green 
and to be greatest for medicine, but to the others it was 
said : ''Because you have not endured to the end you shall 
lose your hair every winter." 

Men came after the animals and plants. At first there 
were only a brother and sister until he struck her with a 
fish and told her to multiply, and so it was. In seven 
days a child was born to her, and thereafter every seven 
days another, and they increased very fast until there 
was danger that the world could not keep them. Then 
it was made that a woman should have only one child in 
a year, and it has been so ever since. 



MYTH TWO. 

The First Fire. 

In the beginning there was no fire, and the world was 
cold, until the Thunders (Ani-Hyuntikwalaski) who 
lived up in Galunlati, sent their lightning and put fire 
into the bottom of a hollow sycamore tree, which grew 



134 OCCONEECHEE 

on an island. The animals knew it was there, because 
they could see the smoke coming out at the top, but they 
could not get to it on account of the water, so they held 
a council to decide what to do. This was a long time ago. 

Every animal that could fly or swim was anxious to 
go after the fire. The Raven offered, and because he 
was so large and strong they thought he could surely 
do the work, so he was sent first. He flew high and far 
across the water and alighted on the sycamore tree, but 
while he was wondering what to do next, the heat had 
scorched all his feathers black, and he was frightened 
and came back without the fire. 

The little Screech-owl (Wahuhu) volunteered to go. 
and reached the place safely, but while he was looking 
down in the hollow tree a blast of hot air came up and 
nearly burned out his eyes. He managed to fly home 
as best he could, but it was a long time before he could 
see well, and his eyes are red to this day. 

Then the Hooting Owl (Uguku) and the Horned 
Owl (Tskili) went, but by the time they got to the hollow 
tree the fire was burning so fiercely that the smoke nearly 
blinded them, and the ashes carried up by the wind made 
white rings about their eyes. They had to come home 
again without the fire, but with all of their rubbing they 
were never able to get rid of the white rings. 

Now. no more of the birds would venture, and so the 
little Uksuhi snake, the Black Racer, said he would 
go through the water and bring back some fire. He 
swam across to the island and crawled through the grass 
to the tree, and went in by a small hole at the bottom. 
The heat and smoke were too much for him, too, and 
after dodging about blindly over the hot ashes until he 
was almost on fire himself he managed by good luck to 
get out again at the same hole, but his body had scorched 



OCCONEECHEE 135 

black, and he has ever since had the habit of darting 
and doubling on his track as if trying to escape from 
close quarters. 

He came back, and the great Blacksnake, Gulegi, "The 
Climber," offered to go for the fire. He swam over to 
the island and climbed up the tree on the outside, as the 
blacksnake always does, but when he put his head down 
into the hole the smoke choked him so that he fell into 
the burning stump, and before he could climb out again 
he was as black as the Uksuhi. 

Now, they held another council, for still there was no 
fire, and the world was cold, but the birds, snakes and 
four-footed animals all had some excuse for not going, 
because they were all afraid to venture near the burning 
sycamore, until at last Kananeski Amaiyehi (the Water 
Spider) said she would go. This is not the water spider 
that looks like a mosquito, but the other one, with black 
downy hair and red stripes on her body. She can run 
on the water or dive to the bottom, so there would be 
no trouble to get over to the island, but the question was, 
how could she bring back the fire? 

"I'll manage that," said the spider, so she spun a thread 
from her body and wove it into a tusti bowl, which she 
fastened on her back. Then she crossed over to the 
island and through the grass to where the fire was still 
burning. She put one little coal of fire into her bowl, 
and came back with it, and ever since we have had fire, 
and the spider still keeps her tusti bowl. 



136 OCCONEECHEE 

MYTH THREE. 

Origin of the Pleiades and the Pine. 

Long ago, when the world was new, there were seven 
boys who used to spend all their time down by the town- 
house, playing the gatayusti game, rolling a stone wheel 
along the ground and sliding a curved stick after it to 
strike it. Their mothers scolded but it did no good, 
so one day they collected some gatayusti stones and 
boiled them in the pot with the corn for dinner. 

When the boys came home hungry their mothers dipped 
out the stones and said, "Since you like the gatayusti 
better than the cornfield, take the stones now for your 
dinner." 

The boys were very angry, and went down to the 
town-house, saying, "As our mothers treat us this way, 
let us go where we shall never trouble them any more." 
They began a dance — some say it was the feather dance 
— and went round and round the town-house, praying to 
the spirits to help them. At last their mothers were 
afraid something was wrong and went out to look for 
them. 

They saw the boys still dancing around the town-house, 
and as they watched they noticed that their feet were off 
the earth, and that with every round they rose higher 
and higher in the air. 

They ran to get their children, but it was too late, 
for they were already above the roof of the town-house 
— all but one, whose mother managed to pull him down 
with the gatayusti pole, but he struck the ground with 
such force that he sank into it and the earth closed over 
him. The other six children circled higher and higher 
until they went up to the sky, where we see them now 



OCCONEECHEE 137 

as the pleiades, which the Cherokee still calls "Anitsutsa 
(the Boys). 

The people grieved long after them, but the mother 
whose boy had gone into the ground came every morning 
and evening to cry over the spot, until the earth was 
damp with her tears. 

At last a little green shoot sprouted up and grew day 
by day until it became the tall tree that we now call the 
pine, and the pine is still of the same nature as the stars 
and holds in itself the same bright light. 



MYTH FOUR. 

The Milky Way. 

Some people in the South had a corn mill, in which 
they pounded the corn into meal, and several mornings 
when they came to fill it they noticed that some of the 
meal had been stolen during the night. 

They examined the ground, and found the tracks of 
a dog; so the next night they watched, and when the 
dog came from the North, and began to eat the meal out 
of the bowl, they sprang out and whipped him. He ran 
off howling to his home in the North, with the meal 
dropping from his mouth as he ran, and leaving behind 
a white trail where now we see the Milky Way, which 
the Cherokee calls to this day Gili-utsunstanunyi, "Where 
the dog ran." 



138 OCCONEECHEE 



MYTH FIVE. 

The Deluge. 

A long time ago a man had a dog, which began to go 
down to the river every day and look at the water and 
howl. At last the man was very angry and scolded the 
dog, which then spoke to him and said : ''Very soon there 
is going to be a great freshet and the water will come 
so high that everybody will be drowned; but if you will 
make a raft to get upon when the rain comes, you can 
be saved, but you must first throw me into the water." 
The man did not believe it, and the dog said, "If you 
want a sign that I speak the truth, look at the back of 
my neck." He looked and saw that the dog's neck had 
the skin worked off so that the bones stuck out. 

Then he believed the dog, and began to build a raft. 
Soon the rain came and he took his family, with plenty 
of provisions, and they all got upon it. It rained for a 
long time, and the water rose until the mountains were 
covered and all the people in the world were drowned. 
Then the rain stopped and the water went down again, 
until at last it was safe to come off the raft. 

Now, there was no one alive but the man and his 
family, but one day they heard a sound of dancing and 
shouting on the other side of the ridge. The man 
climbed to the top and looked over; everything was still, 
but all along the valley he saw great piles of bones of 
the people who had been drowned, and then he knew that 
the Ghosts had been dancing. 




Tuckaseigee River. 

'There the Tuckaseigee Rivei 
Dashes down its rocky bed.' 






OCCONEECHEE 139 

MYTH SIX. 

How the Terrapin Beat the Rabbit. 

The Rabbit was a great runner and a great boaster 
of what she could do. No one thought that a Terrapin 
was anything but a slow traveler, but he was a great 
warrior and very boastful, and the two were always 
disputing about their speed. At last they agreed to de- 
cide the matter by a race. 

They fixed the day and the starting place, and ar- 
ranged to run across four mountain ridges, and the one 
who came in first at the end of the race was to be the 
winner. 

The Rabbit felt so sure of it that he said to the Ter- 
rapin, ''You know you can't run. You know you can 
never win the race, so I'll give you the first ridge and 
then you'll have three to cross while I go over four." 
The Terrapin said that would be all right, but that night 
when he went home to his family he sent for his Terra- 
pin friends and told them he wanted their help. He said 
he knew he could not outrun the Rabbit, but he wanted 
to stop the Rabbit's boasting. He explained his plan 
to his friends and they agreed to help him. When the 
day came all the animals were there to see the race. The 
Rabbit was there with them, but the Terrapin was gone 
ahead toward the first ridge, as they had arranged, and 
they could hardly see him on account of the tall grass. 

The word was given and the Rabbit off with long 
jumps up the mountain, expecting to win the race before 
the Terrapin could get down on the other side. But be- 
fore he got up the mountain he saw the Terrapin go 
over the ridge ahead of him. He ran on, and when he 
reached the top he looked all around, but could not see 
the Terrapin on account of the long grass. He kept on 



140 0CC0NEECHEE 

down the mountain and began to climb the second ridge, 
but when he looked up again there was the Terrapin just 
going over the top. 

Now he was very much surprised, and made his long- 
est jumps to catch up, but when he got to the top there 
was the Terrapin away in front going over the third 
ridge. The Rabbit was getting tired now and nearly 
out of breath, but he kept on down the mountain and up 
the other ridge until he got to the top just in time to see 
the Terrapin cross the fourth ridge and thus win the 
race. The Rabbit could not make another jump, but fell 
over on the ground, crying, "mi, mi, mi, mi," as the 
Rabbit does ever since when he is too tired to run any 
more. 

The race was given to the Terrapin, and all the animals 
wondered how he could win against the Rabbit, but he 
kept still and never told. It was easy enough, however, 
because all the Terrapin's friends look just alike, and 
he had simply posted one near the top of each ridge to 
wait until the Rabbit came in sight and then climb over 
and hide in the long grass. 

When the Rabbit came on he could not find the Terra- 
pin and so thought the Terrapin was ahead, and if he 
had met one of the other Terrapins he would have 
thought it the same one, because they look so much alike. 
The real Terrapin had posted himself on the fourth ridge, 
so as to come in at the end of the race and be ready to 
answer questions if the animals suspected anything. 

Because the Rabbit had to lie down and lose the race 
the conjurer now, when preparing his young men for the 
ball play, boils a lot of rabbit hamstrings into soup, and 
sends some one to pour it across the path along which 
the other players have to come in the morning, so that 
they may become tired in the same way and lose the 



OCCONEECHEE 141 

game. It is not always easy to do this, because the other 
party is expecting it and has watchers ahead to prevent it. 



MYTH SEVEN. 

The Rabbit and the Tar Wolf. 

Once there was such a long spell of dry weather that 
there was no more water in the creeks and springs, and the 
animals held a council to see what to do about it. They 
decided to dig a well, and all agreed to help except the 
Rabbit, who was a lazy fellow, and said, "I don't need 
to dig for water. The dew on the grass is enough for 
me." The others did not like this, but they went to work 
together and dug the well. 

They noticed by and by that the Rabbit kept sleek 
and lively, although it was still dry weather and the 
water was getting low in the well. They said, "That 
tricky Rabbit steals our water at night," so they made a 
wolf of pine gum and tar and set it up by the well to 
scare the thief. That night the Rabbit came, as he had 
been coming every night, to drink enough to last him 
all next day. He saw the queer black thing by the well 
and said, "Who's there?" but the tar wolf said nothing. 

He came nearer, but the wolf never moved, so he grew 
braver and said, "Get out of my way or I will kick you." 
Still the wolf never moved and the Rabbit came up and 
struck it with its front foot, but the tar held it fast. 
Now he was angry and said: "Turn my foot loose, or I 
will strike you with my other front foot"; still the wolf 
said nothing. Then the Rabbit struck the wolf with his 
other foot, and it stuck, and the Rabbit said, "Turn my 



142 OCCONEECHEE 

foot loose or I will kick you,'' and still the wolf was silent, 
and then the rabbit kicked with his right hind foot so 
hard that it stuck, and still the wolf said nothing; and 
the Rabbit said, "If you don't turn my foot loose, I will 
kick you with my left hind foot, which never fails to 
accomplish what I want it to do" ; yet the wolf was silent, 
and the Rabbit made his last kick and the foot stuck, 
just as the others had done. 

The Rabbit plead with the wolf tu let him go, and yet 
no response came, and. at last, when he found he was 
stuck fast with his feet, he said: "If you don't turn me 
loose I will butt you with all my might," and in his 
desperation, he struck with all his force, and his head 
stuck fast to the wolf. 

In the morning all the animals came down to the well 
to drink as usual, and found the Rabbit stuck fast to the 
wolf of tar, and they began to discuss what disposition 
to make of him, so one suggested that they cut his head 
off, to which the Rabbit replied, "Please do cut my head 
off, for it is such an easy death to die," but this aroused 
the suspicion of the animals, so that the fox said, "No, 
we will not do this for he deserves a harsher death than 
this," whereupon they all agreed. Then the Wolf sug- 
gested that they burn him alive, to which the Rabbit 
said, "Please Mr. Wolf, have me burned, for that will 
be so easy," but this did not please the audience, and 
another suggested that they take him to the briar patch, 
and throw him into the thickest part of the sharp briars 
to scratch him to pieces, to which the Rabbit said, "Oh, 
Mr. Fox, please do not allow me to be thrown into the 
briars for they stick and scratch me so much that I 
could never stand the pain" ; and they all with one accord 
exclaimed, "Throw him in." and they threw him into 
the briars, and the Rabbit sped away as fast as he could. 



OCCONEECHEE 143 

saying, 'This is where I was reared, this is my home, 
and this is all that I could desire." 



MYTH EIGHT. 

The Rabbit and the Possum After a Wife. 

The Rabbit and the Possum each wanted a wife, but 
no one would marry either of them. They talked the 
matter over and the Rabbit said, "We can't get wives 
here; let's go to the next settlement. I'm the messenger 
for the council, and I'll tell the people that I bring an 
order that everybody must take a mate at once, and then 
we'll be sure to get wives." 

The Possum thought this a fine plan, so they started 
off together to the next town. As the Rabbit traveled 
faster he got there first and waited outside until the 
people noticed him and took him into the town-house. 
When the chief came to ask him his business the Rabbit 
said he brought an important message from the council 
that everybody must get married without delay. So the 
chief called the people together and told them the mes- 
sage from the council, whereupon every animal took a 
mate at once, and the Rabbit got a wife. 

The Possum traveled so slowly that he got there after 
all the animals had mated, leaving him still without a 
wife. 

The Rabbit pretended to feel sorry for him and said, 
"Never mind, I'll carry the message to the people in the 
next settlement, and you hurry on as fast as you can, 
and this time you will get your wife." So he went on 
to the next town, and the Possum followed close after 



144 OCCONEECHEE 

him. But when the Rabbit got to the town-house, he 
sent out the word that, as there had been peace so long 
there that everybody was getting lazy, the council had 
ordered that there must be war at once, and they must 
begin right in the town-house. So they all began fight- 
ing, but the Rabbit made four great leaps and got away 
just as the Possum came in. Everybody jumped on the 
Possum, who had not thought of bringing his weapons 
on a wedding trip, and so could not defend himself. 
They had nearly beaten the life out of him when he fell 
over and pretended to be dead until he saw a good chance 
to jump up and get away. The Possum never got a wife, 
but he remembers the lesson, and ever since he shuts 
his eyes and pretends to be dead when the hunter has 
him in a close place. 



MYTH NINE. 

How the Turkey Got His Beard. 

When the Terrapin won the race from the Rabbit (see 
Myth Six) all the animals wondered and talked about it 
a great deal, because they had always thought the Terra- 
pin slow, although they knew that he was a warrior and 
had many conjuring secrets besides. 

But the Turkey was not satisfied, and told the others 
that there must be some trick about it. Said he, "I know 
the Terrapin can't run — he can hardly crawl — and I'm 
going to try him." 

So one day the Turkey met the Terrapin coming home 
from war with a fresh scalp hanging from his neck and 
dragging on the ground as he traveled. The Turkey 






OCCONEECHEE 145 

laughed at the sight and said: "That scalp don't look 
right on you. Your neck is too short and low down to 
wear it that way: Let me show you." 

The Terrapin agreed and gave the scalp to the Tur- 
key, who fastened it around his neck. "Now," said the 
Turkey, "I'll walk a little way and you can see how it 
looks." So he walked ahead a short distance and then 
turned and asked the Terrapin how he liked it. Said 
the Terrapin, "It looks very nice; it becomes you." 

"Now, I'll fix it in a different way and let you see 
how it looks," said the Turkey. So he gave the string 
another pull and walked ahead again. "Oh, that looks 
very nice," said the Terrapin. But the Turkey kept on 
walking, and the Terrapin called to him to bring back 
the scalp, but he only walked the faster and broke into 
a run. 

Then the Terrapin got out his bow and by his conjur- 
ing art shot a number of cane splits into the Turkey's legs, 
to cripple him so he could not run, which accounts for 
all the many bones in the Turkey's legs, that are of no 
use whatever ; but the Terrapin never caught the Turkey, 
who still wears the scalp from his neck. 



MYTH TEN. 

Why the Turkey Gobbles. 

A long time ago the Grouse had a fine voice and a 
good halloo in the ball play. All the animals and birds 
used to play ball in those days and were just as proud 
of a loud halloo as the ball players of today. The Turkey 
had a poor voice, so he asked the Grouse to give him 



i4<> OCCONEECHEE 

lessons. The Grouse agreed to teach him. but wanted 
pay for his trouble, and the Turkey promised to give him 
some feathers to make him a collar. This is how the 
Grouse got his collar of turkey feathers. They began 
the lessons, and the Turkey learned very fast until the 
Grouse thought it was time for the Turkey to try his 
voice. "Now," said the Grouse, "I'll stand on this hol- 
low log. and when I give the signal by tapping on it, you 
must halloo as loudly as you can." So he got upon 
the log read\- to tap on it, as a Grouse does, but when 
he gave the signal the Turkey was so eager and excited 
that he could not raise his voice for a shout, but only 
gobbled, and ever since then he gobbles whenever he 
hears a noise. 



MYTH ELEVEN. 

How the Kingfisher Got His Bill. 

Some old men tell us that the Kingfisher was meant 
in the beginning to be a water bird, but as he had not 
been given either web feet or a good bill he could not 
make a living. 

The animals held a council over it and decided to make 
him a bill like a long sharp awl for a fish-gig or spear. 

They made him a fish-gig and fastened it on in front 
of his mouth. He flew to the top of a tree, sailed out 
and darted down into the water, and came up with a 
fish on his gig; and he has been the best gigger ever 
since. 

Others say it was this way : A Blacksnake found a 
yellow-hammer's nest in a hollow tree, and after swal- 



l 



OCCONEECHEE 147 

lowing the young birds, coiled up in the nest to sleep, 
and when the mother bird found him there, she went 
for help to the Little People, who sent her to the King- 
fisher. He came, and after flying back and forth past 
the hole a few times, made one dart at the snake and 
pulled him out dead. 

When they looked they found a hole in the snake's head 
where the Kingfisher had pierced it with a slender 
tugaluna fish, which he carried in his bill like a lance. 
From this the Little People concluded that he would 
make a first-class gigger if he only had the right spear, 
so they gave him his long bill as a reward, and he has 
ever since been known among all the fowls and animals 
as the best fisherman among them. 



MYTH TWELVE. 

How the Partridge Got His Whistle. 

In the old days, when the world was new, the Terra- 
pin had a fine whistle, but the Partridge had none. The 
Terrapin was constantly going about whistling and show- 
ing his whistle to the other animals, until the Partridge 
became jealous, so one day when they met, the Partridge 
asked leave of the Terrapin to try the whistle. 

The Terrapin was afraid to risk it at first, suspecting 
some trick, but the Partridge said, "I'll give it back right 
away, and if you are afraid you can stay with me while 
I practice." So the Terrapin let him have the whistle 
and the Partridge walked around blowing on it in fine 
fashion. "How does it sound with me?" asked the Part- 
ridge. "O, you do very well," said the Terrapin, walk- 



148 OCCONEECHEE 

ing alongside. "Now, how do you like it," said the Part- 
ridge, running ahead and whistling a little faster. 'That's 
fine," answered the Terrapin, hurrying to keep up, "but 
don't run so fast." "And now how do you like this?" 
called the Partridge, and with that he spread his wings, 
gave one long whistle, and flew to the top of a tree, 
leaving the poor Terrapin to look after him from the 
ground. 

The Terrapin never recovered his whistle, and from 
that and the loss of his scalp, which was stolen from him 
by the Turkey, he grew ashamed to be seen, and ever 
since then he shuts himself up in his box when anyone 
comes near him. 



MYTH THIRTEEN. 
How the Red Bird Got His Color. 

A Raccoon passing a Wolf one day made several in- 
sulting remarks, until at last the Wolf became angry 
and turned and chased him. The Raccoon ran his best, 
and managed to reach a tree by the river side before the 
Wolf came up. He climbed the tree and stretched out on 
a limb overhanging the water. When the Wolf arrived, 
he saw the reflection in the water, and, thinking it was 
the Raccoon, jumped at it and was nearly drowned be- 
fore he could scramble out again, all wet and dripping. 
He lay down on the bank to dry and fell asleep, and 
while he was sleeping the Raccoon came down the tree 
and got some blue-pipe clay and plastered his eyes so 
that he could not open them and he began to howl and 
make a whining noise. 



OCCONEECHEE 149 

A little brown bird came along and hearing the Wolf 
crying, asked what was the matter. The Wolf told his 
story and said : "If you will get my eyes open, I will show 
you where to get some nice red paint to paint yourself." 
"All right," said the brown bird; so he began to peck at 
the mud and soon got his eyes open. Then the Wolf 
took him to a rock that had streaks of bright red paint 
running through it, and the little bird painted himself 
with it, and has ever since been known as the Red-bird. 



MYTH FOURTEEN. 

The Pheasant Beating Corn, the Origin of the Pheasant 

Dance. 

The Pheasant once saw a woman beating corn in a 
wooden mortar in front of the house. "I can do that, 
too," said he, but the woman would not believe it, so the 
Pheasant went into the woods and got upon a hollow 
log and "drummed" with his wings, as a Pheasant does, 
until the people in the house heard him and thought he 
was really beating corn. 

In the Pheasant dance, a part of the Green-Corn dance, 
the instrument used is a drum, and the dancers beat the 
ground with their feet in imitation of the drumming 
sound made by the Pheasant. 

They form two concentric circles, the men beginning 
on the inside, facing the women in the outer circle ; each 
in turn advancing and retreating at the signal of the 
drummer, who sits at one side and sings the Pheasant 
songs. According to the story, there was once a winter 
famine among the birds and animals. No mast could 



ISO OCCONEECHEE 

be found in the woods, and they were near starvation 
when a Pheasant discovered a holly tree, loaded with red 
berries, which the Pheasant is very fond of. He called 
his companions, and they formed a circle about the tree, 
singing, dancing and drumming with their wings in 
token of their joy, and thus originated the Pheasant- 
dance. 



MYTH FIFTEEN. 

The Race Between the Crane and the Humming-Bird. 

The Humming-Bird and the Crane were both in love 
with a pretty woman. She perferred the Humming-bird, 
who was as handsome as the Crane was awkward, but 
the Crane was so persistent that in order to get rid of 
him she finally told him he must challenge the other to a 
race and she would marry the winner. The Humming- 
bird was so swift — almost like a flash of lightning — and 
the Crane so slow and heavy, that she felt sure that the 
Humming-bird would win. She did not know that the 
Crane could fly all night. 

They agreed to start from her house and fly around 
the circle of the world to the beginning, and the one 
who came in first would marry the woman. At the word 
the Humming-bird darted off like an arrow and was out 
of sight in a moment, leaving his rival to follow heavily 
behind. He flew all day, and when evening came and 
he stopped to roost for the night he was far ahead. But 
the Crane flew steadily all night, passing the hum- 
ming-bird soon after midnight, and going on until he 
came to a creek and stopped to rest about daybreak. 






OCCONEECHEE 151 

The Humming-bird woke up in the morning and flew 
on again, thinking how easily he would win the race, 
until he reached the creek, and there found the Crane 
spearing tadpoles, with his long bill, for breakfast. 

He was very much surprised and wondered how this 
could have happened, but he flew swiftly by and soon 
left the Crane out of sight again. The Crane finished 
his breakfast and started on, and when evening came 
he kept on as before. 

This time it was hardly midnight when he passed the 
Humming-bird asleep on a limb, and in the morning he 
had finished his breakfast before the other came up. 
The next day he gained a little more, and on the fourth 
day he was spearing tadpoles for dinner when the Hum- 
ming-bird passed him. On the fifth and sixth days it 
was late in the afternoon before the Humming-bird came 
up, and, on the morning of the seventh day the Crane 
was a whole night's travel ahead. 

He took his time at breakfast and then fixed himself 
up as nicely as he could at the creek and came in at the 
starting place where the woman lived, earlv in the 
morning. 

When the Humming-bird arrived in the afternoon he 
found that he had lost the race, but the woman declared 
she would never have such an ugly fellow for a husband 
as the Crane. 

Moral, Beware of fine feathers. 



152 OCCONEECHEE 

SNAKE, FISH AND INSECT MYTHS. 

MYTH SIXTEEN. 

The Snake Tribe. 

The generic name for snake is inadu. They are all 
regarded as inaduwehi, "supernaturals," having an inti- 
mate connection with the rain and the thunder gods, 
and possessing a certain influence over the other animals 
and plant tribes. It is said that the snakes, the deer, 
and the ginseng act as allies, so that an injury to one 
is avenged by the others. The feeling toward snakes is 
one mingled with fear and reverence, and every pre- 
caution is taken to avoid the killing or offending one, 
especially the rattlesnake. He who kills a snake will 
soon see others ; and should he kill a second one, so many 
will come around him, whichever way he may turn, that 
he will become dazed at the sight of their glistening eyes 
and darting tongues, and will go wandering about like 
a crazy man, unable to find his way out of the woods. 

To guard against this misfortune there are certain 
prayers which the initiated say in order that a snake 
may not cross their path, and on meeting the first one 
of the season the hunter humbly begs of him, "Let us 
not see each other this summer." Certain smells, as that 
of the wild parsnip, and certain songs, as those of the 
Unikawi or town-house dance, are offensive to the 
snakes and make them angry. For this reason the 
Unikawi dance is held only late in the fall, after they 
have retired to their dens for the winter. 





Kanuga Lake and Pinnacle. 



Lake Fairfield. 





K2&- 



Kanuga Lake, Hendersonville. Pacolet River, Hendersonville. 

"Down the valley glides the river, 
Murmuring a sad farewell." 






OCCONEECHEE 153 

When one dreams of being bitten by a snake he must 
be treated the same as for the actual bite, because it is 
the snake ghost that has bitten him; otherwise the place 
will swell and ulcerate in the same way, even though it 
be years afterwards. For fear of offending them, even 
in speaking, it is never said that a man has been bitten 
by a snake, but only that he has been "scratched by a 
briar." Most of the beliefs and customs in this connec- 
tion have more, special reference to the rattlesnake. 

The rattlesnake is called utsanati, which may be ren- 
dered, "he has a bell," alluding to the rattles. According 
to their myths the rattlesnake was once a man, and was 
transformed to his present shape that he might save 
the human race from extermination by the Sun, a mis- 
sion which he accomplished successfully after others had 
failed. 

By the old men he is also spoken of as "The Thunder's 
Necklace," and to kill one is to destroy one of the most 
prized ornaments of the Thunder-god. In one of the 
formulas addressed to the Little Men, the sons of the 
Thunder, they are implored to take the disease snake 
to themselves, because, "It is just what you adorn your- 
selves with." 

For obvious reasons the rattlesnake is regarded as the 
chief of the tribe and is feared and respected accordingly. 
Few Cherokee will venture to kill one except under ab- 
solute necessity, and even then the crime must be atoned 
for by asking pardon of the snake ghost, either through 
the mediation of a priest or in person according to a set 
formula. 

Otherwise, the relatives of the dead snake will send 
one of their number to track up the offender and bite 
him, so that he will die. The only thing of which it is 
said that the rattlesnake is afraid is the plant known as 



i 5 4 OCCONEECHEE 

campion, or "rattlesnake's master" (Silene stella), which 
is used by doctors to counteract the effect of the bite., 
and it is believed that a snake will flee in terror from 
the hunter who carries a small piece of the root about 
his person. 

Notwithstanding the fear of the rattlesnake, his rattles, 
teeth, flesh and oil are greatly prized for occult or medi- 
cal uses, the snake being killed for this purpose by cer- 
tain priests who know the necessary rites and formulas 
for obtaining pardon. 



MYTH SEVENTEEN. 

The Uktena and the Vlunsuti. 

Long ago — hilahiyu — when the Sun became angry 
at the people on earth, and sent a sickness to destroy 
them, the Little Men changed a man into a monster snake, 
as large as the trunk of a tree, with horns, which they 
called the Uktena, "The Keen-eyed/' and sent him to 
kill her. He failed to do the work, and the Rattlesnake 
had to be sent instead, which made the Uktena so jeal- 
ous and angry that the people were afraid of him and 
had him taken to Galunlati, to stay with the other dan- 
gerous things. He left others behind him, though, 
nearly as large and dangerous as himself, and they hide 
now in the deep pools in the river and about lonely passes 
in the high mountains, the places which the Cherokee 
call, "Where the Uktena stays." 

Those who know say that the Uktena with its horns 
on its head has a bright blazing crest like a diamond 
upon its forehead, and scales glittering like sparks of 



OCCONEECHEE 155 

fire upon its body. It has rings or spots along its whole 
length, and cannot be wounded except by shooting in 
the seventh spot from the head because under this spot 
are its heart and its life. 

The blazing spot is called Ulunsuti, "Transparent," 
and he who can win it may become the greatest wonder- 
worker of the tribe, but it is worth a man's life to at- 
tempt it, for whoever is seen by the Uktena is so dazed 
by the bright light that he runs toward the snake in- 
stead of trying to escape. Even to see the Uktena asleep 
is death, not to the hunter himself, but to his family. 
Of all the daring warriors who have started out in search 
of Ulunsu'ti only Agan-unitsi ever came back successful. 

The East Cherokee still keeps the one that he bought. 
It is like a transparent crystal, nearly the shape of a 
cartridge bullet, with blood-red streaks running thru 
the center from top to bottom. The owner keeps it 
wrapped in a whole deerskin, inside an earthen vessel, 
hidden away in a secret cave in the mountains. 

Every seven days he feeds it with the blood of small 
game, rubbing the blood all over the crystal as soon as 
the animal has been killed. Twice a year it must have the 
blood of a deer or some other large animal. Should he 
forget to feed it at the proper time it would come out 
of the cave at night in a shape of fire and fly thru the air 
to slake its thirst with the life blood of the conjurer or 
some of his people. 

He may save himself from this danger by telling it, 
when he puts it away, that he will not need it again for 
a long time. It will then go quietly to sleep and feel no 
hunger until it is again brought out to be consulted. 
Then it must be fed again on blood before it is used. No 
white man must ever see it, and no person but the owner 
will venture near it for fear of sudden death. 



156 OCCONEECHEE 

Even the conjurer who keeps it is afraid of it, and 
changes its hiding place every once in a while so that it 
cannot learn the way out. When he dies it will be buried 
with him. Otherwise, it will come out of its cave, like a 
blazing star, to search for his grave, night after night 
for seven years, when, if still not able to find him, it 
will go back to sleep forever where he has placed it. 

Whoever owns the Ulunsuti is sure of success in hunt- 
ing, love, rain-making and every other business, but its 
great use is in life prophecy. When it is consulted for 
this purpose the future is seen mirrored in the clear crys- 
tal as a tree is reflected in the quiet stream below, and 
the conjurer knows whether the sick man will recover, 
whether the warrior will return from the battle, or 
whether the youth will live to be old. 



MYTH EIGHTEEN. 

Agan-uni-tsi's Search for the Uktena. 

In one of their battles with the Showano, who are all 
magicians, the Cherokee captured a great medicine-man, 
whose name was Agan-uni-tsi, 'The Ground-Hog's 
Mother." They had tied him ready for the torture when 
he begged for his life, and engaged, if they spared him, 
to find for them the great wonder-worker, the Ulunsuti. 
Now, the Ulunsuti is like a blazing star set in the fore- 
head of the great Uktena serpent, and the medicine-man 
who could possess it might do marvelous things, but 
everyone knew that this could not be, because it was 
certain death to meet the Uktena. They warned him of 
all this, but he only answered that his medicine was 



OCCONEECHEE 157 

strong and that he was not afraid. So they gave him 
his life on that condition and he began the search. 

The Uktena used to lie in wait in lonely places to sur- 
prise its victims, and especially haunted the dark passes 
of the Great Smoky Mountains. Knowing this, the ma- 
gician went first to a gap in the range on the far north- 
ern border of the Cherokee country. He searched there 
and found a monster blacksnake, larger than had ever 
been known before, but it was not what he was looking 
for, and he laughed at it as something too small for 
notice. 

Coming southward to the next gap he found there a 
moccasin snake, the largest ever seen, but when the peo- 
ple wondered he said it was nothing. In the next gap 
he found a green snake and called the people to see it, 
(the pretty salikwaya), but when they found an immense 
greensnake coiled up in the path they ran away in fear. 

Coming on to Utawa-gun-ti, the Bald mountain, he 
found there a great diyahali (lizard) basking, but, al- 
though it was large and terrible to look at, it was not 
what he was looking for and he paid no attention to it. 
Going still further south to Walasi-yi, the Frog place, 
he found a great frog squatting in the gap but when the 
people who came to see it were frightened like the others 
and ran away from the monster he mocked at them for 
being afraid of a frog and went on to the next gap. 

He went on to Duni-skwa-lgun-yi, the Gap of the 
Forked Antler, and to the enchanted lake of Atagahi, and 
at each he found monstrous reptiles, but he said they 
were nothing. 

He thought that the Uktena might be hiding in the 
deep water at Tlanusiyi, the Leech place, on Hiwassee, 
where other strange things had been seen before, and 
going there he dived far down under the surface. He 



158 OCCONEECHEE 

saw turtles and water snakes, and two immense sun- 
perches rushed at him and retreated again, but that was 
all. 

Other places he tried, going always southward, and 
at last on Gahuti mountain he found the Uktena asleep. 

Turning without noise, he ran swiftly down the moun- 
tainside as far as he could go with one long breath, 
nearly to the bottom of the slope. Then he stopped and 
piled up a lot of pine-cones, and inside of it he dug a 
deep trench. Then he set fire to the cones and came 
back again up the mountain. 

The Uktena was still asleep, and, putting an arrow 
to his bow. Agan-unitsi shot and sent the arrow through 
its heart, which was under the seventh spot from the 
serpent's head. 

The great snake raised his head, with the diamond in 
front flashing fire, and came straight at his enemy, but 
the magician, turning quickly, ran at full speed down 
the mountain, cleared the circle of fire and the trench 
at one bound, and lay down on the ground inside. The 
Uktena tried to follow, but the arrow was thru his heart, 
and in another moment he rolled over in his death 
struggle, spitting poison over all the mountainside. The 
poison drops could not pass the circle of fire, but only 
hissed and sputtered in the blaze, and the magician on 
the inside was untouched except by one small drop 
which struck upon his head as he lay close to the ground ; 
but he did not know it. The blood, too. as poisonous 
as the froth, poured from the Uktena's wound and down 
the slope in a stream, but it ran into the trench and left 
him unharmed. 

The dying monster rolled over and over down the 
mountain, breaking down large trees in its path until it 
reached the bottom. Then Agan-uni-tsi called every bird 



OCCONEECHEE 159 

in all the woods to come to the feast, and so many came 
that when they were done not even the hones were left. 
After seven days he went by night to the spot. 

The body and the bones of the snake were gone, all 
eaten by the birds, but he saw a bright light shining in 
the darkness, and going over to it he found, resting on 
a low-hanging branch, where a raven had dropped it. 
the diamond from the head of Uktena. He wrapped it 
up carefully and took it with him, and from that time 
he became the greatest medicine-man in the whole tribe. 

When he came down again to the settlement the people 
noticed a small snake hanging from his head where the 
single drop of poison from the Uktena had struck him ; 
but so long as he lived he himself never knew that it was 
there. 

Where the blood of the Uktena had filled the trench 
a lake formed afterwards, and the water was black and 
in this water the women used to dye the cane splits for 
their baskets. 



MYTH NINETEEN. 

The Red Man and the Uktena. 

Two brothers went hunting together, and when they 
came to a good camping place in the mountains they 
made a fire, and while one gathered bark to put up a 
shelter, the other started up the creek to look for a deer. 
Soon he heard a noise on the top of the ridge as if 
two animals were fighting. He hurried thru the brush 
to see what it might be, and when he came to the spot 
he found a great Uktena coiled around a man and chok- 



160 OCCONEECHEE 

ing him to death. The man was fighting for his life, 
and called out to the hunter, "Help me, nephew; he is 
your enemy as well as mine." The hunter took good 
aim, and, drawing the arrow to the head, sent it thru 
the body of the Uktena, so that the blood spouted from 
the hole. The snake loosed its coils with a snapping 
noise, and went tumbling down the ridge into the valley, 
tearing up the earth like a water-spout as it rolled. 

The stranger stood up, and it was the Asgaya Gigagei, 
the Red Man of the Lightning. He said to the hunter: 
"You have helped me, and now I will reward you, and 
give you a medicine so that you can always find game." 
They waited until it was dark, and then went down the 
ridge to where the dead Uktena had rolled, but by this 
time the birds and the insects had eaten the body and 
only the bones were left. 

In one place were flashes of light coming up from the 
ground, and on digging here, just under the surface, the 
Red Man found a scale of the Uktena. Next he went 
over to the tree that had been struck by lightning, and 
gathering a handful of splinters he made a fire and burned 
the scale of the Uktena to a coal. He wrapped this in a 
piece of deerskin and gave it to the hunter, saying: "As 
long as you keep this you can always kill game." 

Then he told the hunter that when he went back to 
camp he must hang up the medicine on a tree outside, 
because it was very strong and dangerous. He told him 
also that when he went into the cabin he would find his 
brother lying inside nearly dead on account of the pres- 
ence of the Uktena scale, but he must take a small piece 
of cane, which the Red Man gave him, and scrape a 
little of it into water and give it to his brother to drink, 
and he would be well again. 

Then the Red Man was gone, and the hunter could not 






OCCONEEVHEE 161 

see where he went. He returned to camp alone, and 
found his brother very sick, but soon cured him with the 
medicine from the cane, and that day and the next, and 
every day after, he found game whenever he went for it. 



MYTH TWENTY. 

The Hunter and the Uksuhi. 

A man living down in Georgia came to visit some 
relatives at Hickory-log. He was a great hunter, and 
after resting for some days, got ready to go into the 
mountains. His friends warned him not to go toward 
the north, as in that direction, near a certain large up- 
rooted tree, there lived a dangerous monster Uksuhi 
snake. 

It kept constant watch, and whenever it could spring 
upon an unwary hunter it would coil about him and 
crush out his life in its folds, and then drag the dead 
body down the mountainside into a deep hole in Hiwas- 
see river. He listened quietly to the warning, but all 
they said only made him the more anxious to see such a 
monster, so, without saying anything of his intentions, 
he left the settlement and took his way directly up the 
mountain toward the north. 

Soon he came to the fallen tree and climbed upon the 
trunk, and there, sure enough, on the other side was the 
great Uksuhi stretched out in the grass, with its head 
raised, but looking the other way. 

It was as large as a common trunk of a tree, and at 
the sight of this terrible monster the hunter became 
so much frightened that he made haste to get down 



i62 OCCONEECHEE 

from the log and started to run; but the great snake 
had heard him approach, and the noise as he started to 
make his escape, whereupon it turned quickly and pur- 
sued him. 

Up the ridge the hunter ran, the snake close behind 
him, then down the other side toward the river, but with 
all his running the Uksuhi gained rapidly, and just as he 
reached the low ground it caught up with him and 
wrapped around him, pinning one arm down by his side, 
but leaving the other free. Now, it gave him a terrible 
squeeze that almost broke his ribs, and then began to 
drag him along toward the water. With his free hand 
the hunter began to clutch at the bushes as they passed, 
but the snake turned his head and blew its sickening 
breath into his face, until he had to let go his hold. 

Again and again this happened, and all the time they 
were getting nearer and nearer to a deep hole in the 
river, when, almost at the last moment, a lucky thought 
came into the hunter's mind. He was sweating all over 
from his run across the mountain, and suddenly remem- 
bered to have heard that snakes cannot bear the smell 
of perspiration. Putting his free hand into his bosom 
he worked it around under his armpit until it was cov- 
ered with perspiration. Then withdrawing it. he grasped 
at a bush until the snake turned its head, when he 
quickly slapped his sweaty hand on its nose. The Uksuhi 
gave one gasp almost as if it had been wounded, loosened 
its coil, and glided swiftly away thru the bushes, leaving 
the hunter, bruised but not disabled, to make his way 
home to the Hickory-log. 






MYTH TWENTY-ONE. 



The Ustutli. 



There was once a great serpent, called the Ustutli, 
that made its haunt upon Cohutta mountain. It was 
called the Ustutli or "foot" snake, because it did not 
glide like other snakes, but had feet at each end of its 
body, and moved by strides or jerks, like a great meas- 
uring worm. 

These feet were three-cornered and flat and could 
hold to the ground like suckers. It had no legs, but 
would raise itself up on its hind feet, with its snaky 
head high in the air until it found a good place to take 
a fresh hold ; then it would bend down and grip its front 
feet to the ground while it drew its body up from 
behind. 

It could cross rivers and deep ravines by throwing its 
head across, and getting a grip with its front feet, and 
then swing its body over. Wherever its footprints were 
found there was danger. 

It used to bleat like a young fawn, and when the hun- 
ter heard a fawn bleat in the woods he never looked for 
it, but hurried away in the other direction. Up the 
mountain or down, nothing could escape the Ustutli's 
pursuit, but along the side of the ridge it could not go, 
because the great weight of its swinging head broke its 
hold on the ground when it moved sideways. 

It came to pass after awhile that not a hunter about 
Cohutta would venture near the mountain for dread of 
the Ustutli. 

At last a man from one of the northern settlements 
came down to visit some relatives in that neighborhood. 
When he arrived they made a feast for him, but only had 



164 OCCONEECHEE 

corn and beans, and excused themselves for having no 
meat because the hunters were afraid to go into the 
mountains. He asked the reason, and when they told 
him he said he would go himself tomorrow and either 
bring in a deer or find the Ustutli. They tried to dis- 
suade him from it, but as he insisted upon going they 
warned him that if a fawn bleated in the thicket he must 
run at once and if the snake came after him he must 
not try to run down the mountain, but along the side 
of the ridge. 

In the morning he started out, and went directly to the 
mountain. Working his way thru the bushes at the 
base, he suddenly heard a fawn bleat in front. He 
guessed at once that it was the Ustutli, but he had made 
up his mind to see it, so he did not turn back, but went 
straight forward, and there, sure enough, was the mon- 
ster, with its great head in the air, as high as the pine 
branches, looking in every direction to discover a deer, 
or maybe a man, for breakfast. It saw him and came 
at him at once, moving in jerky strides, every one the 
length of a tree trunk, holding its scaly head high above 
the bushes and bleating as it came. The hunter was so 
badly frightened that he lost his wits entirely and started 
to run directly up the mountain. 

The great snake came after him. gaining half its length 
on him every time it took a fresh grip with its fore feet, 
and would have caught the hunter before he reached 
the top of the ridge, but that he suddenly remembered 
the warning and changed his course to run along the 
side of the mountain. At once the snake began to lose 
ground, for every time it raised itself up the weight of 
its body threw it out of a straight line and made it fall 
a little lower down the side of the ridge. It tried to re- 
cover itself, but now the hunter gained and kept on un- 



OCCONEECHEE 165 

til he turned the end of the ridge and left the snake out 
of sight. Then he cautiously climbed to the top and 
looked over and saw the Ustutli still slowly working its 
way toward the summit. 

He went down to the base of the mountain, opened 
his fire pouch, and set fire to the grass and leaves. Soon 
the fire ran all around the mountain and began to climb 
upward. 

When the great serpent smelled the smoke and saw 
the flames coming, it forgot all about the hunter and 
turned to make all speed for a high cliff near the summit. 
It reached the rock and got upon it, but the fire followed 
and caught the dead pines about the base of the clifT 
until the heat made the Ustutli's scales crack. 

Taking a close grip of the rock with its hind feet, it 
raised its body and put forth all its strength in an effort 
to spring across the wall of fire that surrounded it, but 
the smoke choked it and its hold loosened and it fell 
among the blazing pine trunks and law there until it was 
burned to ashes. 



MYTH TWENTY-TWO. 

The Uwtsunta. 

At Nundayeli, the wildest spot in Nantahala river, (in 
what is now Macon County, North Carolina), where the 
overhanging cliff is highest and the river far below, there 
I lived in the old time a great snake called the Uwtsunta 
(or bouncer), because it moved by jerks like a measur- 
ing worm, with only one part of its body on the ground 
at a time. It stayed generally on the east side, where 



166 OCCONEECHEE 

the sun came first in the morning, and used to cross by 
reaching over from the highest point of the cliff until 
it could get a grip on the other side, when it would 
pull over the rest of its body. 

It was so immense that when it was thus stretched 
across, its shadow darkened the whole valley below. 

For a long time the people did not know it was there, 
but when at last they found out that such a monster 
inhabited the country, they were afraid to live in the 
valley, so that it was deserted long before the Indians 
were removed from the country. 



MYTH TWENTY-THREE. 



The Snake Boy. 

There was a boy who used to go bird hunting every 
day, and all the birds he brought home to give to his 
grandmother, who was very fond of him. This 
made the rest of the family jealous, and they treated 
him in such fashion that at last one day he told his 
grandmother he would leave them all, but that she must 
not grieve for him. 

Next morning he refused to eat any breakfast, but 
went off hungry to the woods and was gone all day. In 
the evening he returned, bringing with him a pair of 
deer horns, and went directly to the hothouse (Asi), 
where his grandmother was waiting for him. He told 
the old woman that he must be alone that night, so she 
got up and went into the house where the others were. 

At early daybreak she came again to the hothouse and 



OCCONEECHEE 167 

looked in, and there she saw an immense Uktena that 
filled the Asi, with horns on its head, but still with two 
human legs instead of a snake's tail. 

It was all that was left of her boy. He spoke to her 
and told her to leave him, and she went away again from 
the door. When the sun was well up, the Uktena began 
slowly to crawl out, but it was full noon before it was 
all out of the Asi. It made a terrible hissing noise as it 
came out, and all the people ran from it. 

It crawled on thru the settlement, leaving a broad 
trail in the ground behind it, until it came to a deep bend 
in the river, where it plunged in and went under the 
water. 

The grandmother grieved much for the boy, until the 
others of the family got angry and told her that she 
thought so much of him that she ought to go and stay 
with him. So she left them and went along the trail 
made by the Uktena to the river and walked directly 
into the water and disappeared. Once after that a man 
fishing near the place saw her sitting on a large rock 
in the river, looking just as she had always looked, but 
as soon as she caught sight of him she jumped into the 
water and was gone. 



MYTH TWENTY-FOUR. 

The Snake Man. 

Two hunters, both for some reason under a tabu 
against the meat of a squirrel or turkey, had gone into 
the woods together. When evening came, they found a 
good camping place and lighted a fire to prepare their 



i68 OCCONEECHEE 

supper. One of them had killed several squirrels during 
the day, and now got ready to broil them over the fire. 

His companion warned him that if he broke the tabu 
and ate squirrel meat he would become a snake, but the 
other laughed and said that was only a conjurer's story. 
He went on with the preparation, and when the squirrels 
were roasted made his supper of them and then lay down 
by the fire to sleep. 

Late that night his companion was aroused by groan- 
ing, and on looking around he found the other lying on 
the ground rolling and twisting in agony, and with the 
lower part of his body already changed to the body and 
tail of a large watersnake. The man was still able to 
speak and call loudly for help, but his companion could 
do nothing, but only sit by and try to comfort him while 
he watched the arms sink into his body and the skin take 
on a scaly change that mounted gradually toward the 
neck, until at last even the head was a serpent's head and 
the great snake crawled away from the fire and down 
the bank into the river, and was never seen again. 



MYTH TWENTY-FIVE. 

The Rattlesnake's Revenge. 

One day in the olden times, when we could still talk 
with other creatures, while some children were playing 
about the house, their mother inside heard them scream. 
Running outside she found that a rattlesnake had crawled 
from the grass, and taking up a stick she killed it. The 
father was out hunting in the mountains, and that even- 
ing when coming home after dark thru the gap, he heard 



OCCONEECHEE 169 

a strange wailing sound. Looking about he found that 
he had come into the midst of a whole company of rat- 
tlesnakes, all of which had their mouths open and seemed 
to be crying. He asked them the reason of their trouble, 
and they told him that his own wife had that day killed 
their chief, the Yellow Rattlesnake, and they were just 
now about to send the Black Rattlesnake to take revenge. 

The hunter said he was very sorry, but they told him 
that if he spoke the truth that he must be ready to make 
satisfaction and give his wife as a sacrifice for the life 
of their chief. Not knowing what might happen other- 
wise, he consented. They then told him that the Black 
Rattlesnake would go home with him and coil up just 
outside the door in the dark. He must go inside, where 
he would find his wife awaiting him, and ask her to get 
him a fresh drink of water from the spring. That was 
all. He went home and knew that the Black Rattlesnake 
was following. It was night when he arrived and very 
dark, but he found his wife waiting with his supper 
ready. He sat down and asked for a drink of water. 
She handed him a gourd full from the jar, but he said 
he wanted it fresh from the spring, so she took a bowl 
and went out of the door. The next moment he heard a 
cry, and going out he found that the Black Rattlesnake 
had bitten her and that she was already dying. 

He stayed with her until she was dead, when the Black- 
Rattlesnake came out from the grass again and said his 
tribe was now satisfied. 

He then taught the hunter a prayer song, and said, 
"When you meet any of us hereafter sing this song and 
we will not hurt you ; but if by accident one of us should 
bite one of your tribe, then sing this song over him and 
he will recover." And the Cherokee have kept this song 
and sing it until this day. 



i/o OCCONEECHEE 



MYTH TWENTY-SIX. 



The Nest of the Tlanuwas 

On the north bank of Little Tennessee river, in a bend 
below the mouth of Citico creek, in Blount County, Ten- 
nessee, is a high cliff hanging over the water, and about 
half way up the face of the rock is a cave with two open- 
ings. The rock projects outward above the cave, so 
that the mouth cannot be seen from above, and it seems 
impossible to reach the cave either from above or below. 

There are white streaks in the rock from the cave 
down to the water. The Cherokee call it Tlanuwai (the 
place of the Great Mythic Hawk). 

In the old time, away back soon after the creation, a 
pair of Tlanuwas had their nest in this cave. They were 
immense birds, larger than any that live now, and very 
strong and savage. 

They were forever flying up and down the river, and 
used to come into the settlements and carry off dogs and 
even young children playing near the houses. No one 
could reach the nest to kill them, and when the people 
tried to shoot them the arrows only glanced off and were 
seized and carried away in the talons of the Tlanuwas. 

At last the people went to a great medicine man, who 
promised to help them. Some were afraid that if he 
failed to kill the Tlanuwas they would take revenge on 
the people, but the medicine man said he could fix that. 
He made a long rope of linn bark, just as the Cherokee 
still do, with loops in it for his feet, and had the people 
let him down from the top of the cliff at a time when 
he knew that the old birds were away. 

When he came opposite the mouth of the cave he still 
could not reach it, because the rocks above hung over, 




A Cherokee Indian Ball Team. 
At Cherokee, N. C. 



I 




The Pools, Chimney Rock. 

'Still the stream flows fresh forever, 
Never resting, night or day." 



OCCONEECHEE 171 

so he swung himself backward and forward several 
times until the rope swung near enough for him to pull 
himself into the cave with a hooked stick that he car- 
ried, which he managed to fasten in some bushes grow- 
ing at the entrance. 

In the nest he found four young ones, and on the floor 
of the cave were the bones of all sorts of animals and 
children that had been carried there by the hawks. He 
pulled the young ones out of the nest and threw them 
over the cliff into the deep water below, where a great 
Uktena serpent that lived there finished them. 

Just then he saw the two old ones coming, and had 
hardly time to climb up again to the top of the rock be- 
fore they reached the nest. 

When they found the nest empty they were furious, 
and circled round and round in the air until they saw the 
snake put its head from the water. Then they darted 
straight downward, and while one seized the snake in 
his talons and flew far up in the sky with it, his mate 
struck at it and bit off piece after piece until nothing 
was left. They were so high up that when the pieces 
fell they made holes in the rocks, which are still to be 
seen there, at the place which we call, "Where the 
Tlanuwa cut it up," opposite the mouth of Citico. Then 
the two hawks circled up and up until they went out of 
sight, and they have never been seen any more. 



i 7 2 OCCONEECHEE 

MYTH TWENTY-SEVEN. 

The Hunter and the Tlanuwa. 

A hunter out in the woods one day saw a Tlanuwa 
overhead and tried to hide from it, but the great bird 
had already seen him, and, sweeping down, struck its 
claws into his hunting pack, and carried him far up 
into the air. As it flew, the Tlanuwa, which was a 
mother-bird, spoke and told the hunter that he need 
not be afraid, as she would not hurt him, but only wanted 
him to stay awhile with her young ones to guard them 
until they were old enough to leave the nest. 

At last they alighted at the mouth of a cave in the face 
of a steep cliff. Inside, the water was dripping from the 
roof, and at the farther end was a nest of sticks in which 
were two young birds. 

The old Tlanuwa set the hunter down and then flew 
away, returning soon with a fresh-killed deer, which it 
tore to pieces, giving the first piece to the hunter and 
then feeding the two young hawks. 

The hunter stayed in the cave for many days until the 
young birds were nearly grown, and every day the old 
mother bird would fly away from the nest and return 
in the evening with a deer or a bear, of which she always 
gave the first piece to the hunter. He grew very anxious 
to see his home again, but the Tlanuwa kept telling him 
not to be uneasy, but to wait a little while longer. At 
last he made up his mind to escape from the cave and 
finally studied out the plan. 

The next morning, after the great hawk had gone, 
he dragged one of the young birds to the mouth of the 
cave and tied himself to one of its legs with a strap 
from his hunting pack. Then with the flat side of the 



OCCONEECHEE 173 

tomahawk he struck it several times on the head until it 
was dazed and helpless, then pushed the bird and him- 
self together off the shelf of rock into the air. They 
fell far, far down toward the earth, but the air from 
below held up the bird's wings, so that it was almost as 
if they were flying. As the Tlanuwa revived it tried to 
fly upward toward the nest, but the hunter struck it 
again with his hatchet until it was dazed and dropped 
again. 

At last they came down in the top of a poplar tree, 
when the hunter cut the strap from the leg of the bird 
and let it fly away, first pulling out a feather from its 
wing. He climbed down from the tree and went home 
to the settlement, but when he looked in his pack for the 
feather, he found that he only had a stone, for the Great 
Mythic Hawk had power to turn many objects into what- 
ever it pleased. 



MYTH TWENTY-EIGHT. 

Utlunta, the Spear Finger. 

Long, long ago, there lived in the mountains a terrible 
ogress, a woman monster, whose food was human livers. 
She could take on any shape that she pleased, or that 
suited her purpose, but in her right form she looked 
very much like an old woman, excepting that her whole 
body was covered with a skin as hard as a rock, that no 
weapon could wound or penetrate, and that on her right 
hand she had a long, stony finger of bone, like an awl 
or spear-head, with which she stabbed everyone to whom 
she could get near enough. On account of this fact she 



174 OCCONEECHEE 

was called Utlunta, "Spear Finger," and on account of 
her stony skin she was sometimes called Nunyunuwi, 
"Stone-dress." 

There was another stone-clothed monster that killed 
people, but that is a different story. 

Spear-finger had such power over stone that she could 
easily lift and carry immense rocks, and could cement 
them together by merely striking one against another. 
To get over the rough country more easily she undertook 
to build a great bridge through the air from Nunyu- 
tlugunyi, the "Tree Rock," on Hiwassee, over to 
Sanigilagi (Whiteside Mountain, in Jackson County, 
North Carolina,) on the Blue Ridge, and had it well 
started from the top of "Tree rock" when the lightning 
struck it and scattered the fragments along the whole 
ridge, where the pieces can still be seen by those who 
go there. 

She used to range all over the mountains about the 
heads of the streams and in the dark passes of Nantahala, 
always hungry and looking for victims. Her favorite 
haunt on the Tennessee side of the Great Smoky Moun- 
tains was about the gap on the trail where Chilhowee 
Mountains come down to the river. 

Sometimes the old woman would approach along the 
trail where the children were picking strawberries or 
playing near the village, and would say to them coax- 
ingly, "Come, my grand children, come to your granny 
and let granny dress your hair." When some little girl 
ran up and laid her head in the old woman's lap to be 
petted and combed, the old witch would gently run her 
fingers thru the child's hair until it went to sleep, when 
she would stab the little one thru the heart or back of 
the neck with the long awl finger, which she had kept 
hidden under her robe. Then she would take out the 



OCCONEECHEE 175 

liver and eat it. She would enter the house by taking 
the appearance of one of the family who happened to 
have gone out for a short time, and would watch her 
chance to stab some one with her long finger and take 
out his liver. She could stab him without being noticed, 
and often the victim did not even know it himself at the 
time — for it left no wound and caused no pain — but went 
on about his own affairs, until all at once he felt weak 
and began to pine away, and was always sure to die, 
because Spear-finger had taken his liver. 

When the Cherokee went out in the fall, according to 
their custom, to burn leaves off from the mountains in 
order to get the chestnuts on the ground, they were 
never safe, for the old witch was always on the lookout, 
and as soon as she saw the smoke rise she knew there 
were Indians there and she would sneak up and try to 
surprise one alone. So as well as they could they would 
try to keep together, and were very cautious of allowing 
any stranger to approach the camp. But if one went to 
the spring for a drink, they never knew but it might be 
the liver-eater that came back and sat with them. At 
last a great council was held to devise some means to 
get rid of the old witch before she should destroy every- 
body. The people came from all around to Nikwasi, 
(mound now near Franklin, N. C.) and after much 
talking it was decided that the best way to secure her 
demise would be to trap her in a pitfall where all the 
warriors could attack her at once. So they dug a deep 
pitfall across the path and covered it over with earth 
and grass as if the ground had never been disturbed. 
Then they kindled a large fire of brush near the trail and 
hid themselves in the laurels, because they knew that 
she would come as soon as she saw the smoke. 

Sure enough they soon saw an old woman coming along 



176 OCCONEECHEE 

the trail. She looked very much like an old woman that 
they knew in the village, and although several of the 
wiser men wanted to shoot at her, the others interfered, 
because they did not want to hurt one of their own 
people. The old woman came slowly along the trail, 
with one hand under her blanket, until she stepped upon 
the pitfall and tumbled through the brush top into the 
deep hole below. Then, at once, she showed her true 
nature, and instead of the old feeble woman there was 
the terrible Utlunta with her stony skin, and her sharp 
awl finger reaching out in every direction for some one 
to stab. 

The hunters rushed out from the thicket and sur- 
rounded the pit, but shoot as true and as often as they 
could, the arrows struck the stony mail of the witch only 
to be broken and fall useless at her feet, while she 
taunted them and tried to climb out of the pit to get at 
them. They kept out of her way, but were only wasting 
their arrows when a small bird, Utsugi, the titmous, 
perched on a tree overhead and began to sing, "un, un, 
un." They thought it was saying unqhu, heart, meaning 
that they should aim at the heart of the stone witch. 
They directed their arrows where the heart should be, 
but the arrows only glanced off with the flint heads 
broken. 

Then they caught the Utsugi and cut off its tongue, so 
that ever since its tongue is short and everybody knows 
that it is a liar. 

When the hunters let it go, it flew straight up into the 
sky until it was out of sight, and it never came back 
any more, and the titmouse that we know now is only an 
image of the other. 

They kept up the fight without result until another 
bird, little Tsikilili, the chickadee, flew down from a 



OCCONEECHEE 177 

tree and alighted upon the witch's right hand. The war- 
riors took this as a sign that they must aim there, and 
they were right, for her heart was on the inside of her 
hand, which she kept doubled up into a fist, this same 
awl-hand with which she had stabbed so many people. 
Now she was frightened in earnest, and began to rush 
furiously at them with her long awl finger, and to jump 
about in the pit to dodge the arrows, until at last an 
arrow struck her just where the awl finger joined her 
wrist and she fell down dead. Ever since then the 
Tsikilili is known as a truth-teller, and when a man is 
away on a journey, if this bird comes and perches near 
the house and chirps its song, his friends know that he 
will soon reach his home in safety, and his friends will 
greet him upon his arrival. 



MYTH TWENTY-NINE. 

Nunyunuwi, the Stone Man. 

This is what the old men used to tell us when we were 
boys. Once when all the people of the settlement were 
out in the mountains on a great hunt, one man who had 
gone ahead climbed to the top of a high ridge and found 
a large river on the other side. 

While he was looking across he saw an old man walk- 
ing about on the opposite ridge, with a cane that seemed 
to-be made of some bright, shining rock. The hunter 
watched and saw that every little while the old man 
would point his cane in a certain direction, then draw it 



178 OCCONEECHEE 

back and smell the end of it. At last he pointed it in the 
direction of the hunter's camp on the other side of the 
mountain, and this time when he drew back the staff he 
sniffed it several times as if it smelled very good, and 
then started along the ridge straight for the camp. He 
moved very slowly, with the help of the cane, until he 
reached the end of the ridge, when he threw the cane 
out into the air and it became a bridge of shining rock- 
stretching across the river. 

After he had crossed over upon the bridge it became 
a cane again and the old man picked it up and started 
over the mountain toward the camp. The hunter was 
frightened, and felt sure that it meant mischief, so he 
hurried on down the mountain and took the shortest trail 
back to the camp to get there before the old man. When 
he got there and told his story the medicine-man said 
the old man was a wicked cannibal monster called 
Nunyunuwi, "Dressed in Stone," who Uved in the Nan- 
tahala mountains, and was always going about thru the 
forest looking for some hunter that he might kill and 
eat him. 

It was very hard to escape from him, because his cane 
guided him as a dog, and it was nearly as hard to kill 
him, for his body was entirely covered with a skin of 
solid rock. If he came he would kill and eat them all, 
and there was only one way to save their lives. 

He could not bear to look upon a woman, and if they 
could bring to the path seven married women, that the 
sight of them would kill him, and they would rid them- 
selves of him. So they ran swiftly and brought quickly 
as many women as they could find, and placed them I 



OCCONEECHEE 179 

along the trail, and when the old man came, he saw one 
woman standing near the trail and the very sight of her 
made him sick and he cried out, "Yu, my grandchild, I 
hate the sight of woman !" He hurried past her and in 
a moment he saw the second woman standing as he had 
seen the other, and he cried out again, "Yu ! my child ; 
I hate the tribe of women, and he hurried past her, and 
he continued along the trail until he came to the seventh, 
and by this time he had become so much enraged that he 
fell down almost dead. Then the medicine-man drove 
seven sourwood switches through his body and pinned 
him to the ground, and when night came they piled great 
logs over him and set fire to them, and all the people 
gathered around to see. Nunyunuwi was a great 
adawehi and knew many secrets, and now as the fire 
came close to him he began to talk, and told them the 
medicine for all kinds of sickness. At midnight he be- 
gan to sing, and sang the hunting songs for calling up 
the bear and deer and all the animals of the woods and 
mountains. 

As the blaze grew hotter his voice sank lower and 
lower, until at last when the daylight came, the logs were 
a heap of white ashes and the voice was still. Then the 
medicine-man told them to rake off the ashes, and where 
the body had lain they found only a large lump of wadi 
paint and a magic Ulunsuti stone. He kept the stone 
for himself, and calling the people around him he painted 
them on the face and breast with the red wadi, and 
whatever each person prayed for while the painting was 
being done, whether for hunting success, for working 
skill, or for long life — that gift was his. 



180 OCCONEECHEE 

MYTH THIRTY. 

The Hunter and Dakwa. 

In the old days there was a great fish called the Dakwa, 
which lived in the Tennessee river where Toco creek 
comes in at Dakwai, the "Dakwa place," above the mouth 
of Tellico, and which was so large that it could easily 
swallow a man. Once a canoe filled with warriors was 
crossing over from the town on the other side of the 
river, when the Dakwa suddenly rose up under the boat 
and threw them all into the air. As they came down it 
swallowed one with a single snap of its jaws and dived 
with him to the bottom of the river. 

As soon as the hunter came to his senses he found 
that he had not been hurt, but it was so hot and close 
inside the Dakwa that he was nearly smothered. As he 
groped around in the dark his hand struck a lot of mussel 
shells which the fish had swallowed, and taking one of 
these for a knife he began to cut his way out, until soon 
the fish grew uneasy at the scraping inside his stomach 
and came up to the top of the water for air. He kept 
on cutting until the fish was in such pain that it swam 
this way and that across the stream and thrashed the 
water into foam with its tail. Finally the hole was so 
large that he could look out, and found that the fish was 
resting in shallow water near the shore. The Dakwa 
soon became so sick from the wound that it vomited 
the hunter out of its mouth, and he with the others made 
their escape to Tellico, but the juices in the stomach of 
the fish made the hair fall from the head of the hunter 
so that he was bald ever after that. 



OCCONEECHEE 181 

MYTH THIRTY-ONE. 

Atagahi, The Enchanted Lake. 

(This is the scene of the myth upon which the story of 
Occoneechee is founded.) 

Westward from the headwaters of Oconaluftee river, 
in the wildest depths of the Great Smoky Mountains, 
which form the line between North Carolina and Ten- 
nessee, is the enchanted lake of Atagahi, "Gall place." 

Although all of the Cherokee know that it is there, 
no one has ever seen it, for the way is so difficult that 
only the animals know how to reach it. Should a stray 
hunter come near the place he would know of it by the 
whirring sound of the wings of thousands of wild ducks 
and pigeons flying about the lake, but on reaching the 
spot he would find only a dry flat, without bird or animal 
or blade of grass, unless he had first sharpened his spir- 
itual vision by prayer and fasting and an all-night vigil. 

Because the lake is not seen, some people think that 
the lake is dried up long ago, but this is not true. To 
one that had kept watch and fasted all the night it would 
appear at daybreak as a wide-extending, but shallow sheet 
of pure water, fed by springs spouting from the high 
cliffs around. In the water are all kinds of fish and 
reptiles, and swimming upon the surface or flying over- 
head are great flocks of ducks and pigeons, while all 
j about the shore are bear tracks crossing in every direc- 
tion. It is the medicine lake of the birds and animals, 
and whenever a bear is wounded by the hunter he makes 
his way thru the woods to this lake and plunges into the 



i82 OCCONEECHEE 

water, and when he comes out upon the other side his 
wounds are healed, and for this reason the animals keep 
the lake invisible to the hunter. 






MYTH THIRTY-TWO. 

The Bride from the South. 

The North went traveling, and after going far and 
meeting many different tribes he finally fell in love with 
the daughter of the South and wanted to marry her. The 
girl was willing, but her parents objected and said, "Ever 
since you came the weather has been cold, and if you 
stay here we will all freeze to death." The North pleaded 
hard, and said if they would let him have their daughter, 
he would take her back to his own country, so at last 
they consented. 

They were married and he took his bride back to his 
own country, and when they arrived there she found the 
people all living in ice houses. The next day, when the 
sun rose, the houses began to leak, and as it climbed 
higher the houses began to melt, and it grew warmer 
and warmer, until finally the people came to the young 
husband and told him he must send his wife home again, 
or the weather would get so warm that the whole settle- 
ment would be melted. He loved his wife and so held 
out as long as he could, but as the sun grew hotter the 
people were more urgent, and at last he had to send her 
home to her parents, but they agreed that she might re- 
turn once a year for a short season, but that she should 



OCCONEECHEE 183 

never come to live in the North again, for as she was 
reared in the South, that her whole nature was warm 
and that she was unfit to dwell in the North. 



MYTH THIRTY-THREE. 

The Ice Man. 

Once when the people were burning the woods in the 
fall, and the blaze set fire to a poplar tree, which con- 
tinued to burn until the fire went down into the roots 
and burned a great hole in the ground. It burned, and 
burned, and the hole grew constantly larger, until the 
people became frightened and were afraid that it would 
burn the whole world. They tried to put out the fire, 
but it had gone too deep, and they did not know what to 
do. At last some one said there was a man living in a 
house of ice far in the north who could put out the fire, 
so messengers were sent, and after traveling a long dis- 
tance they came to the ice house and found the Ice Man 
at home. He was a little fellow with long hair hanging 
down to the ground in two plaits. The messengers told 
him their errand and he at once said, "O yes, I can help 
you," and began to unplait his hair. 

When it was once all unbraided he took it up in one 
hand and struck it once across the other hand, and the 
messengers felt the wind blow against their cheeks. 
A second time he struck his hair across his hand, and a 
light rain began to fall. The third time he struck his 
hair across his open hand there was sleet mixed with 



i.84 OCCONEECHEE 

the rain drops, and when he struck the fourth time great 
hailstones fell upon the ground, as if they had come out 
from the ends of the hair. "Go back now," said the Ice 
Man, "and I shall be there tomorrow." 

So the messengers returned to their people, whom 
they found still gathered helplessly about the great burn- 
ing pit. The next day while they were all gathered 
about the fire, there came a wind from the north, and 
they were afraid, for they knew that it came from the 
Ice Man. But the wind only made the fire blaze higher. 
The light rain began to fall, but the drops seemed only 
to make the fire hotter. Then the shower turned to a 
heavy rain, with sleet and hail that killed the blaze and 
made clouds of smoke and steam rise from the red coals. 
The people fled to their homes for shelter, and the storm 
rose to a whirlwind that drove the rain into every burn- 
ing crevice and piled great hailstones over the embers, 
until the fire was dead and even the smoke ceased. When 
at last it was all over, and the people returned, they found 
a lake where the burning pit had been, and from below 
the water came a sound as of embers still crackling. 



MYTH THIRTY-FOUR. 

The Hunter and Selu. 

A hunter had been tramping over the mountains all day 
long without finding any game, and when the sun went 
down, he built a fire in a hollow stump, swallowed a few 
mouth fuls of corn gruel and lay down to sleep, tired out 
and completely discouraged. 




French Broad River. 
Tahkeyostee, in the Mellow Indian Tongue. 



J 




Broad River. 

Sparkling, gleaming in the sunlight, 
Bursts the water, pure and free." 



OCCONEECHEE 185 

About the middle of the night he dreamed and seemed 
to hear the sound of beautiful singing, which continued 
until near daybreak, and then appeared to die away in 
the upper air. 

All the next day he hunted, with the same poor suc- 
cess, and at night made his lonely camp in the woods. 
He slept, and the same strange dream came again, but 
so vividly that it seemed to him like an actual happening. 
Rousing himself before daylight, he still heard the same 
song, and feeling sure now that it was real, he went in 
the direction of the sound and found that it came from a 
single green stalk of corn (selu). 

The plant spoke to him, and told him to cut off some 
of its roots and take them to his home in the settlement, 
and the next morning to chew them and "go to water" 
before anyone else was awake, and then to go out again 
into the woods, and he would kill many deer, and from 
that time on would always be successful in the hunt. 

The corn plant continued to talk, teaching him hunting 
secrets and telling him to be always generous with the 
game he took, until it was noon and the sun was high, 
when it suddenly took the form of a woman and rose 
gracefully into the air and was gone from sight, leaving 
the hunter alone in the woods. He returned home and' 
told his story, and all the people knew that he had seen 
Selu, the wife of Kanati. He did as the spirit had di- 
rected, and from that time was noted as the most success- 
ful of all the hunters in the settlement. 



1 86 OCCONEECHEE 



MYTH THIRTY-FIVE. 

The Nunnehi and Other Spirit Folks. 

The Nunnehi or Immortals, the "People who live 
everywhere," were a race of spirit people who lived in 
the highlands of the old Cherokee country and had a 
great many town-houses, and especially on the tops of the 
bald mountains, the high peaks where no timber grows. 

They had large town-houses on Pilot Knob, and in 
Nik-Wasi mound, in what is now Macon County, North 
Carolina, and another in Blood Mountain, and at the head 
of Nottely river in Georgia. They were invisible except- 
ing when they wanted to be seen, and they looked and 
spoke just like other Indians. They were very fond of 
music and dancing, and hunters in the mountains would 
often hear the dance songs and the drum-beating in some 
invisible town-house, but when they went toward the 
sound it would shift about and they would hear it be- 
hind them or away in some other direction, so that they 
could never find the place where the dance was. 

They were a friendly people, too, and often brought 
lost wanderers to their town-houses under the moun- 
tains, and cared for them there until they were rested, 
and guided them back to their homes. There was a man 
who lived in Nottely town who had been with the 
Nunnehi, when he was a boy about twelve years old, 
and this is the story he tells. 

One day, when he was playing near the river, shoot- 
ing at a mark with his bow and arrows, until he became 
tired, and started to build a fish-trap in the water 
While he was piling up the rocks in two long walls, a 
man came and stood on the bank and asked him what he 
was doing. The man said, "Well, that is pretty hard 



OCCONEECHEE 187 

work, and you ought to come and rest awhile ; come and 
take a walk up the river." 

The boy said, "No" ; that he was going home to din- 
ner soon. "Come right up to my house," said the 
stranger, "and I'll give you a good dinner there, and 
will bring you home again in the morning." 

So the boy went with him up the river until they came 
to a house, when they went in, and the man's wife and 
the other people there were very glad to see him, and 
gave him a fine dinner, and were very kind to him. 

While they were eating, another boy that the boy 
knew very well came in and spoke to him, so that he felt 
very much at home. 

After dinner he played with the other children, and 
slept there that night, and in the morning, after break- 
fast, the man got ready to take him home. They went 
down a path that had a cornfield on one side and a peach 
orchard on the other, until they came to another trail, 
and the man said, "Go along this trail across that ridge 
and you will come to the river road that will bring you 
straight to your home, and now I'll go back to the house." 

So the man went back to the house, and the boy went 
on along the trail, but when he had gone a little distance 
he looked back, and there was no cornfield or orchard 
or fence or house ; nothing but trees on the mountainside. 
He thought it rather queer, but somehow he was not 
frightened, and went on until he came to the river trail 
in sight of his house. There were a great many people 
standing about talking, and when they saw him they 
ran toward him shouting, "Here he is ! He is not 
drowned or killed in the mountains!" They told him 
that they had been hunting him ever since yesterday 
noon, and asked him where he had been. He told them 
the story of what had happened, and they said there is 



188 OCCONEECHEE 

no house there, and it was the Nunnehi that had you 
with them. 

Once four Nunnehi women came to dance at Nottely 
town, and danced half of the night with the young men 
there, and nobody knew that they were Nunnehi, but 
thought them visitors from another settlement. About 
midnight they left to go home, and some men who had 
come out from the town-house to cool off watched to see 
which way they went. They saw the women go down 
the trail to the river ford, but just as they came to the 
water they disappeared, although it was a plain trail, 
with no place where they could hide. Then the watchers 
knew that they were Nunnehi. At another time a man 
was crossing over from Nottely to Hemptown, in Geor- 
gia, and heard a drum and the songs of dancers in the 
hills on one side of the trail. He rode to see who could 
be dancing in such a place, but when he reached the spot 
the drum and the songs were behind him, and he was so 
frightened that he hurried back to the trail and rode all 
the way to Hemptown as hard as he could to tell the 
story. He was a truthful man and they believed him. 

A long time ago a man got lost in the mountains near 
the head of Oconaluftee river, and it was very cold and 
his friends thought that he must be frozen to death, but 
he was taken to a cave by the Nunnehi and given some- 
thing to eat. and when the weather was more pleasant 
they conducted him to the main trail and sent him on 
home to the neighbors in the valley below. 



OCCONEECHEE 189 



MYTH THIRTY-FIVE. 

The Removed Town-house. 

Long ago, before the Cherokee were driven from their 
homes in 1838, the people on Valley river and Hiwassee 
heard voices of invisible spirits calling them from the 
skies, and warning them of wars and misfortunes which 
the future held in store, and inviting them to come and 
live with the Nunnehi, the Immortals, in their homes 
under the mountains and under the waters. For days 
the voice hung in the air, and the people listened until 
they heard the voice say, "If you would live with us, 
gather every one in your town-house and fast there seven 
days, and no one must raise a shout or a warwhoop in 
all that time. Do this and we will come and you shall 
see us and we shall take you to live with us." 

The people were afraid of the evils that were to come, 
and they knew that the Immortals of the mountains and 
of the waters were happy forever, so they counciled in 
their town-house and decided to go with them. Those 
of Anisgayayitown came all together into their town- 
house and prayed and fasted for six days. On the sev- 
enth day there was a sound from the distant mountains, 
and it came nearer and grew louder until a roar of thun- 
der was all about the town-house and they felt the ground 
shake all around them. Now they were frightened, and 
despite the warning some of them screamed out. 

The Nunnehi, who had already lifted up the town- 
house with its mound to carry it away, were startled by 
the sound and let a part of it fall to the ground, where 
we now see the mound Setsi. 

They steadied themselves again and bore the rest of 
the town-house, with all the people in it, to the top of 



190 OCCONEECHEE 

Tsudayelunyi, near the head of Cheowa, where we can 
still see it, changed long ago to solid rock, but the people 
are invisible and immortal. 



MYTH THIRTY-SIX. 



The Spirit Defenders of Nikwasi. 

Long ago a powerful unknown tribe invaded the coun- 
try from the southeast, killing people and destroying 
settlements wherever they went. No leader could stand 
against them, and in a little while they had wasted all 
the lower settlements and advanced into the mountains. 
The warriors of the old town of Nikwasi, on the head of 
Little Tennessee, gathered their wives and their chil- 
dren into the town-house and kept scouts constantly on 
the lookout for the presence of danger. 

One morning, just before the break of day, the spies 
saw the enemy approaching and at once gave the alarm. 
The Nikwasi men seized their arms and rushed out to 
meet the attack, but after a long, hard fight they found 
themselves overpowered and began to retreat, when sud- 
denly a stranger stood among them and shouted to the 
chief to call off his men and he himself would drive the 
enemy back. From the dress and the language of the 
stranger the Nikwasi people thought him a chief who 
had come with reinforcements from Overhill settlements 
in Tennessee. They fell back along the trail, and as 
they came near the town-house they saw a great com- 
pany of warriors coming out from the side of the mound 
as from an open doorway. 







From the Toxaway. 

'Lies the f-.mous vale of flowers, 
Splendid valley of pink beds." 




Chimney Top Gap. 



OCCONEECHEE 191 

Then they knew that their friends were the Nunnehi, 
the Immortals, although no one had ever heard that they 
lived under Nikwasi mound. The Nunnehi poured out 
by hundreds, armed and painted for the fight, and the 
most curious part of it all was that they became invisible 
as soon as they were fairly outside of the settlement, so 
that although the enemy saw the glancing arrow or the 
rushing tomahawk, and felt the stroke, he could not see 
who sent it. 

Before such an invisible foe the invaders had to re- 
treat, going first south along the ridge to where joins 
the main ridge, which separates Tah-kee-os-tee (French 
Broad) from the Tuckaseigee, and then turning with it 
to the northeast. As they retreated they tried to shield 
themselves behind rocks and trees, but the Nunnehi ar- 
rows went around them and killed them from the other 
side, and they could find no hiding place. 

All along the ridge they fell, until when they reached 
the head of Tuckaseigee not more than half a dozen 
were left alive, and in their despair they sat down and 
cried out for mercy. The Nunnehi chief told them that 
they deserved their punishment for attacking a peaceful 
tribe, and he spared their lives and told them to go home 
and tell their people. It was the custom of the Indians 
to spare some to carry the news of battle and defeat. 
Then the Nunnehi went back to the mound, and have 
been there ever since. 

They are there now, for when a strong army of Fed- 
eral troops came to surprise a handful of Confeder- 
ates in the last war, they saw so many soldiers guarding 
the town that they were afraid and went away without 
making an attack. 



192 OCCONEECHEE 

MYTH THIRTY-SEVEN. 

Kanasta, the Lost Settlement. 

Long ago, while the people still lived in the old town 
of Kanasta, on Toh-kee-os-tee, (French Broad) two 
strangers, who looked in no way different from the other 
Cherokee, came into the settlement one day and made 
their way into the chief's house. 

After the first greetings were over, the chief asked 
them from what town they came, thinking they were 
from one of the western settlements, but they said, "We 
are of your people and our town is close at hand, but 
you have never seen it. Here you have wars and sick- 
ness, with enemies on every side, and after awhile a 
stronger enemy will come and take your country from 
you. We are always happy, and we have come to invite 
you to live with us in our town over there," and they 
pointed toward Tsuwatelda (Pilot Knob). We do not 
live forever, and do not always find game when we go 
for it, for game belongs to Tsulkalu, who lives in 
Tsunegunyi, but we have peace always and do not think 
of danger. We go now, but if your people will live with 
us, let them fast seven days and we will come then and 
take them." 

Then they went away toward the west. The chief 
called the people together into the town-house, and they 
held a council over the matter and decided at last to 
go with the strangers. They got all of their property 
ready for moving, and then went again into the town- 
house and began their fast. They fasted six days and 
on the morning of the seventh, before yet the sun was 
high, they saw a great company coming along the trail 
from the west, led by the two men who had stopped 



OCCONEECHEE 193 

with the chief. They seemed just like Cherokee from 
another settlement, and after a friendly meeting they 
took up a part of the goods to be carried, and the two 
parties started back together for Tsuwatelda. 

There was one man visiting at Kanasta, and he went 
along with them. When they came to the mountain 
the two guides led the way into a cave, which opened 
out like a great door in the side of the rock. Inside they 
found an open country and a town, with houses ranged 
in two long rows from east to west. The mountain 
people lived in the houses on the south side, and they 
had made ready the other houses for the newcomers, 
but even after the people of Kanasta, with their children 
and their belongings, had moved in, there were still a 
large number of houses waiting ready for the next who 
might come. The mountain people told them that there 
was another town of a different people, above them in 
another mountain, and still farther above, at the very 
top, lived the Ani-Hyuntikwalaski (the Thunders). 

Now all the people of Kanasta were settled in their 
new homes, but the man who had only been visiting with 
them wanted to go back to his own friends. Some of the 
mountain people wanted to prevent this, but the chief 
said, "No, let him go if he will, and when he tells his 
friends they may want to come, too. There is plenty of 
room for all." Then he said to the man, "Go back and 
tell your friends that if they want to come and live with 
us and always be happy, there is a place here ready and 
waiting for them. Others of us live in Datsunalasgunyi 
and in the high mountains all around, and if they would 
father go to any of them, it will be all the same. We 
see you wherever you go, and are with you in all of 
your dances, but you cannot see us unless you fast. 
If you want to see us, fast four days, and we will come 



194 OCCONEECHEE 

and talk with you ; and then if you want to live with 
us, fast again seven days, and we will come and take 
you." Then the chief led the man through the cave 
to the outside of the mountain and left him there, but 
when the man looked back he saw no cave, but only the 
solid rock. The people of the Lost Settlement were never 
seen again and they are still living in Tauwatelda. 
Strange things happen there, so that the Cherokee know 
that the mountain is haunted and do not like to go near 
it. Only a few years ago a party of hunters camped 
there, and as they sat around their fire at supper time 
they talked of the story and made rough jokes of the 
people of old Kanasta. That night they were aroused 
from sleep by a noise as of stones thrown at them from 
among the trees, but when they searched they could find 
nobody, and were so frightened that they gathered up 
their guns and pouches and left the place. 



MYTH THIRTY-EIGHT. 



Hemp-Carrier. 

On the southern slope of the ridge, along the trail from 
Robbinsville to Valley river, in Cherokee County, North 
Carolina, are the remains of a number of stone cairns. 
The piles are level now, but fifty years ago the stones 
were still heaped up in pyramids, to which every Chero- 
kee who passed added a stone. According to the tradi- 
tion these piles marked the graves of a number of women 
and children of the tribe who were surprised and killed 
on the spot by a raiding party of Iroquois shortly before 



OCCONEECHEE 195 

: the final peace between the two nations. As soon as the 
news was brought to the settlement on Hiwassee and 
Cheowa, a party was made under Taletanigiski, "Hemp- 
Carrier," to follow and take vengeance on the enemy. 

Among others of the party was the father of the 
noted chief, Tsunulahunski, or Junaluska, who (Juna- 
luska) died in about the year 1855, who was also the 
chief and hero of the battle of Horseshoe Bend. For 
: days they followed the trail of the Iroquois across the 
Great Smoky Mountains, thru forests and over rivers, 
until finally they tracked them to their very town in the 
far Seneca country. 

On the way they met another war party headed for the 
south, and the Cherokee killed them all and took their 
scalps. 

When they came near the Seneca town it was almost 
night, and they heard shouts in the town-house, where 
the women were dancing over the fresh scalps of the 
Cherokee. The avengers hid themselves near the spring, 
and as the dancers came down to drink, the Cherokee 
silently killed one and another until they had counted 
as many scalps as had been taken on Cheowa, and still 
the dancers in the town-house never thought that enemies 
were near. Then said the Cherokee leader, "We have 
covered the scalps of our women and children. Shall 
we go home now like cowards, or shall we raise the war- 
whoop and let the Seneca know that we are men?" "Let 
them come if they will," said the men, and they raised 
the scalp yell of the Cherokees. 

At once there was an answering shout from the town- 
house, and the dance came to a sudden close. The Sen- 
eca swarmed out with ready gun and hatchet, but the 
nimble Cherokee were off and away. There was a hot 
pursuit in the darkness, but the Cherokee knew the trails 



196 OCCONEECHEE 

and were light and active runners, and managed to get 
away with the loss of only one man. The rest got home 
safely, and the people were so well pleased with Hemp- 
Carrier's bravery and success that they gave him seven 
wives. 










Chimney Rock. 

'•Like a monolith it rises 
To a grand majestic height." 






PART IV 

GLOSSARY OF CHEROKEE 
WORDS 



GLOSSARY OF CHEROKEE WORDS. 

The Cherokee language has the continental vowel 
sounds a, e, i, and u, but lacks o, which is replaced by 
a deep a. The obscure or short u is frequently nasalized, 
but the nasal sound is seldom heard at the end of a word. 
The only labial is m, which occurs in probably not more 
than half a dozen words in the Upper and Middle dia- 
lects, and is entirely absent from the Lower dialect, in 
which w takes its place. The characteristic 1 of the 
Upper and Middle dialects becomes r in the Lower, but 
no dialect has both sounds of these letters, but g and d 
are mediate, approximating the sounds of k and t re- 
spectively. A frequent double consonant is ts, com- 
monly rendered ch by the old traders. 

a as in far. 

a as in what, or obscure as in showman. 

a as in law, all. 

d medial (semisonant), approximating t. 

e as in they. 

e as in net. 

g medial (semisonant), approximating k. 

h as in hat. 

i as in pique. 

T as in pick. 

k as in kick. 

1 as in lull. 

'1 surd 1 (sometimes written hi), nearly the 
Welsh 11. 

m as in man. 

n as in not. 

r takes place of 1 in Lower dialect. 

s as in sin. 






2oo OCCONEECHEE 



t 


as in top. 


u 


as in rule. 


u 


as in cut. 


un 


u nasalized. 


w 


as in wit. 


y 


as in you. 


/ 


a slight aspirate 



sometimes indicating the 
omission of a vowel. 
A number of English words, with cross references, 
have been introduced into the glossary. 

ada'lanun'sti — a staff or cane. 

adan'ta — soul. 

ada'wehi — a magician or supernatural being. 

ada'wehi'yu — a very great magician ; intensive form of 
ada'wehi. 

a'gana — groundhog. 

A'gansta'ta — ''groundhog-sausage," from a'gana, ground- 
hog, and tsista'u, "I am pounding it," understood to 
refer to pounding meat, etc., in a mortar, after hav- 
ing first crisped it before the fire. A war chief, 
noted in the Cherokee war of 1760, and prominent 
until about the close of the Revolution, known to 
the whites as Oconostota. Also the Cherokee name 
for Colonel Gideon Morgan of the war of 1812, 
for Washington Morgan, his son, of the Civil 
war, and now for a full-blood upon the reserva- 
tion, known to the whites as Morgan Calhoun. 

A'gan-uni'tsi — "Ground-hog's mother," from a'gana and 
uni'tsi, their mother, plural of utsi', his mother 
(etsi', agitsi', my mother). The Cherokee name 
of the Shawano captive, who, according to tradi- 
tion, killed the great Uktena serpent and procured 
the Ulunsu'ti. 



OCCONEECHEE 201 

Agawe'la — "Old Woman," a formulistic name for corn 
or the spirit corn. 

agayun'li — for agayunlige, old, ancient. 

agida'ta — see eda'ta. 

agidutu — see edu'tu. 

Agi'li — "He is rising," possibly a contraction of an old 
personal name. Agin'-agi'li, "Rising-fawn." 
Major George Lawrey, cousin of Sequoya, and 
assistant chief of the Cherokee Nation about 1840. 
Stanley incorrectly makes it "Keeth-la, or Dog" 
for gi'li'. 

agin'si — see eni'si. 

agi'si — female, applied usually to quadrupeds. 

Agis'-e'gwa — "Great Female," possibly "Great Doe." 
A being, probably an animal god invoked in the 
sacred formulas. 

agitsi' — see etsi*. 

Agitsta'ti'yi — "where they stayed up all night," from 
tsigitsun'tihu, "I stay up all night." A place in 
the Great Smoky range about the head of Noland 
creek, in Swain County, N. C. 

Aguaquiri — see Guaquili. 

Ahalu'na — "Ambush," Ahalunun'yi, "Ambush place," or 
Uni'halu'na, "where they ambushed," from 
akalu'ga, "I am watching." Soco gap, at the head 
of Soco creek, on the line between Swain and 
Haywood counties, N. C. The name is also ap- 
plied to the lookout station for deer hunters. 

ahanu'lahi — "he is bearded," from ahanu'lahu, a beard. 

Ahu'lude'gi — "He throws away the drum" (habitual), 
from ahu'li, drum, and akwade'gu, "I am throw- 
ing it away" (round object). The Cherokee name 
of John Jolly, a noted chief and adopted father 
of Samuel Houston, about 1800. 



202 0CC0NEECHEE 

ahyeli'ski — a mocker or mimic. 

akta* — eye; plural, dikta'. 

akta'ti — a telescope or field glass. The name denotes 
something with which to examine or look into 
closely, from akta', eye. 

akwandu'li — a song form for akwidu'li (-hu,) "I want 
it." 

Akwan'ki — see Anakwan'ki. 

Akwe'ti'yi — a location on Tuckasegee river, in Jackson 
county, North Carolina ; the meaning of the name 
is lost. 

Alarka — see Yalagi. 

aliga' — the red-horse fish (Moxostoma). 

Alkini' — the last woman known to be of Natchez decent 
and peculiarity among the East Cherokee; died 
about 1890. The name has no apparent meaning. 

ama' — water; in the Lower dialect, awa'; cf. a'ma salt. 

amaye'hi — "dwelling in the water," from ama* (ama'yi, 
"in the water") and ehu', "I dwell," "I live." 

Amaye'l-e'gwa — "Great island/' from amaye'li, island 
(from ama', water, and aye'li, "in the middle") 
and e'gwa, great. A former Cherokee settlement 
on Little Tennessee river, at Big island, a short 
distance below the mouth of Tellico, in Monroe 
county, Tenn. Timberlake writes it Mialaquo, 
while Bartram spells it Nilaque. Not to be con- 
founded with Long-Island town below Chat- 
tanooga. 

Amaye'li-gunahi'ta — "Long-island," from amaye'li, 
island, and gunahi'ta, long. A former Cherokee 
settlement, known to the whites as Long-Island 
town, at the Long-island in Tennessee river, on 
the Tennessee-Georgia line. It was one of the 
Chickamauga towns (see Tsikama'gi). 



OCCONEECHEE 203 

ama'yine'hi — "dwellers in the water," plural of amaye'hi. 

Anada'duntaski — "roasters/' i. e., cannibals; from 
gun'tasku', "I am putting it (round) into the fire 
to roast." The regular word for cannibals is 
YunSvini'giski, q. v. 

anagahun'unsku' — the green-corn dance; literally, "they 
are having a green-corn dance" ; the popular name 
is not a translation of the Cherokee word, which 
has no reference either to corn or dancing. 

Anakwan'ki — the Delaware Indians; singular Akwan'ki, 
a Cherokee attempt at Wapanaqki, "Easterners," 
the Algonquian name by which, in various cor- 
rupted forms, the Delawares are commonly known 
to the western tribes. 

Anantooeah — see Ani'Nun'dawe'gi. 

a'ne'tsa, or a'netsa'gi — the ball-play. 

a'netsa'unski — a ball-player; literally, "a lover of the 
ball-play." 

ani' — a tribal and animate prefix. 

ani'da'wehi — plural of ada'wehi. 

a'niganti'ski — see dagan'tu. 

Ani'Gatage'wi — one of the seven Cherokee clans. The 
name has now no meaning, but has been absurdly 
rendered "Blind savana," from an incorrect idea 
that it is derived from Iga'ti, a swamp or savanna, 
and dige'wi, blind. 

Ani-Gila'hi — "Long-haired people." one of the seven 
Cherokee clans ; singular, Agila'hi. The word 
comes from agila'hi (perhaps connected with 
afi'lge-ni, "the back of (his) neck"), an archaic 
term denoting wearing the hair long or flowing 
loosely, and usually recognized as applying more 
particularly to a woman. 



204 0CC0NEECHEE 

Ani'-Gili' — a problematic tribe, possibly the Congaree. 
The name is not connected with gi'li', dog. 

Ani'-Gusa — see Ani'Ku'sa. 

a'nigwa — soon after; dine'tlana a'nigwa, "soon after the 
creation." 

Ani'-Hyun'tikwala'ski — 'The Thunders," i. e., thunder, 
which in Cherokee belief, is controlled and caused 
by a family of supernaturals. The word has refer- 
ence to making a rolling sound; cf. tikwale'lu, a 
wheel, hence a wagon; ama'-tikwalelunyi, "rolling 
water place," applied to a cascade where the water 
falls along the surface of the rock ; ahyun'tikwala'- 
stihu', "it is thundering," applied to the roar of a 
railroad train or waterfall. 

Ani'-Kawi' — "Deer people," one of the seven Cherokee 
clans ; the regular form for deer is a'wi*. 

Ani'-Kawi'ta — the Lower Creeks, from Kawi'ta or 
Coweta, their former principal town on Chatta- 
hoochee river near the present Columbus, Ga. ; 
the Upper Creeks on the head streams of Alabama 
river were distinguished as Ani'-Ku'sa (q. v.) 
A small creek of Little Tennessee river above 
Franklin, in Macon county, N. C, is now known 
as Coweeta creek. 

Ani'-Kitu'hwagi — "Kitu'hwa people," from Kitu'hwa 
(q. v.), an ancient Cherokee settlement. 

Ani'-Ku'sa or Ani'-Gu'sa — the Creek Indians, particularly 
the Upper Creeks on the waters of Alabama river ; 
singular A'Ku'sa or Coosa (Spanish, Coca, Cossa) 
their principal ancient town. 

Ani'-Kuta'ni (also Ani'-Kwata'ni, or incorrectly, Nico- 
tani) — traditional Cherokee priestly society or 
clan exterminated in a popular uprising. 



OCCONEECHEE 205 

anina'hilidahi — "creatures that fly about," from tsinai'li, 
"I am flying,'" tsina'ilida'hu, "I am flying about." 
The generic term for birds and flying insects. 

Ani'-Na'tsi — abbreviated Anintsi, singular A-Na'tsi. 
The Natchez Indians. From coincidence with 
na'tsi, pine, the name has been incorrectly ren- 
dered "Pine Indians," whereas it is really a Che- 
rokee plural name of the Natchez. 

Anin'tsi — see Ani'Na'tsi. 

Ani'Nundawe'gi — singular, Nun'dawe'gi ; the Iroquois, 
more particularly the Seneca, from Nundawao, 
the name by which the Seneca call themselves. 
Adair spells it Anantooeah. The tribe was also 
known as Ani'-Se'nika. 

Ani'-Saha'ni — one of the seven Cherokee clans ; possibly 
an archaic form for "Blue people," from sa'ka'ni, 
sa'ka'nige'i, blue. 

Ani'-Sa'ni, Ani'-Sawaha'ni — see Ani'-Sawanu'gi. 

Ani'-Sawanu'gi (singular Sawanu'gi) — the Shawano In- 
dians. Ani'-sa'ni and Ani'-Sawaha'ni may be the 
same. 

Ani'-Se'nika — see Ani'Nundawe'gi. 

Anisga'ya Tsunsdi' (ga) — "The Little Men"; the Thun- 
der Boys in Cherokee mythology. 

Ani'-sgayaiyi — "Men town" (?), a traditional Cherokee 
settlement on Valley river, in Cherokee county, 
North Carolina. 

Ani'sgi'na — plural of asgi'na, q. v. 

Ani'-Skala'li — the Tuscarora Indian; singular, Skala'li 
or A-Skala'li. 

Ani'skwa'ni — Spaniards; singular, Askwa'ni. 

Ani'-Suwa'li — or Ani'-Swqa'la — the Suala, Sara or 
Cheraw Indians, formerly about the headwaters 



206 OCCONEECHEE 

of Broad river, North Carolina, the Xuala province 
of the De Soto chronicle, and Joara or Juada of 
the later Pardo narrative. 

Ani'ta'gwa — the Catawba Indians; singular, Ata'gwa or 
Tagwa. 

Ani'-Tsa'guhi — the Cherokee clan, transformed to bears 
according to tradition. Swimmer's daughter bears 
the name Tsaguhi, which is not recognized as dis- 
tinctively belonging to either sex. 

Ani'-Tsa'lagi' — the Cherokee. 

Ani'-Tsa'ta — the Choctaw Indians; singular, Tsa'ta. 

Ani'-Tsi'ksu — the Chickasaw Indians ; singular, Tsi'ksu. 

Ani'-Tsi'skwa — "Bird people" ; one of the seven Chero- 
kee clans. 

Ani'-Tsu'tsa — "The Boys," from atsu'tsa, boy; the 
Pleiades. 

Ani'- Wa'di — "Paint people" ; one of the seven Cherokee 
clans. 

Ani'-Wa'dihi' — "Place of the Paint people or clan" ; Paint 
town, a Cherokee settlement on lower Soco creek, 
within the reservation in Jackson and Swain coun- 
ties, North Carolina. It takes its name from the 
Ani'-Wa'di or Paint clan. 

ani'wani'ski — the bugle weed, Lycopus virginicus; lit- 
erally, "the talk" or "talkers," from tsiwa'nihu, 
"I am talking," awaniski, "he talks habitually." 

Ani'-Wasa'si — the Osage Indians; singular, Wasa'si. 

Ani'-Wa'ya — "Wolf people" ; the most important of the 
seven clans of the Cherokee. 

Ani'-Yun'wiya* — Indians, particularly Cherokee Indians ; 
literally "principal or real people," from yunwi, 
person, ya, a suffix implying principal or real, and 
ani', the tribal prefix. 

Ani'-Yu'tsi — the Yuchi or Uchee Indians ; singular, 
Yu'tsi. 



OCCONEECHEE 207 

Annie Ax — see Sadayi*. 

Aquone — a post-office on Nantahala river, in Mason 
county, North Carolina, site of the former Fort 
Scott. Probably a corruption of egwani, river. 

Arch, John — see Atsi. 

Asa'gwalihu' — a pack or burden; asa'gwal lu', or 
asa'gwi li', "there is a pack on him." 

asehi' — surely. 

Ase'nika — singular of Ani'-Se'nika. 

asga'ya — man. 

asga'ya Gi'gagei — the "Red Man"; the Lightning spirit. 

asgi'na — a ghost, either human or animal; from the fact 
that ghosts are commonly supposed to be malevo- 
lent, the name is frequently rendered "devil." 

Asheville — see Kasdu'yi and Unta'kiyasti'yi. 

asi — the sweat lodge and occasional winter sleeping 
apartment of the Cherokee and other southern 
tribes. It was a low built structure of logs cov- 
ered with earth and from its closeness and the 
fire usually kept smoldering within was known 
to the old traders as the "hot house." 

asiyu* (abbreviated siyu') — good; the common Chero- 
kee salute ; ga'siyu', "I am good" ; hasiyu', "thou 
art good"; a'siyu, "he (it) is good"; astu, "very 
good." 

Askwa'ni — a Spaniard. See Ani'skwa'ni. 

astu* — very good; astu tsiki', very good, best of all. 

Astu'gata'ga — A Cherokee lieutenant in the Confederate 
service killed in 1862. The name may be ren- 
dered, "Standing in the doorway," but implies 
that the man himself is the door or shutter; it has 
no first person; gata'ga, "he is standing"; stuti, 
a door or shutter; stuhu, a closed door or passage ; 
stugi'sti, a key, i. e., something with which to 
open the door. 



208 OCCONEECHEE 

asun'tli, asuntlun'yu — a footlog or bridge; literally, "log 
lying across," from asi'ta, log. 

ata' — wood; ata'ya, "principal wood," i. e., oak; cf. 
Muscogee iti, wood. 

Ata'-gul kalu' — a noted Cherokee chief, recognized by the 
British government as the head chief or "emperor" 
of the Nation, about 1760 and later, and com- 
monly known to the whites as the Little Car- 
penter (Little Cornplanter, by mistake, in Hay- 
wood). The name is frequently spelled Atta- 
kulla-kulla, Ata-kullakulla or Ata-culculla. It may 
be rendered "Leaning wood," from ata', "Wood" 
and gul kalu, a verb implying that something long 
is leaning, without sufficient support, against some 
other object; it has no first person form. Bart- 
ram describes him as "A man of remarkably 
small stature, slender and of a delicate frame, the 
only instance I saw in the Nation ; but he is a man 
of superior abilities." 

Ata'gwa — a Catawba Indian. 

Atahi'ta — abbreviated from Atahitun'yi, "Place where 
they shouted," from gata'hiu', "I shout," and yi, 
locative. Waya gap, on the ridge west of Frank- 
lin, Macon county, North Carolina. The map 
name is probably from the Cherokee wa ya, wolf. 

Ata-Kullakulla — see Ata'-gul kalu*. 

a'tali — mountain ; in the Lower dialect a'tari, whence the 
"Ottare" or Upper Cherokee of Adair. The form 
a'tali is used only in composition ; and mountain 
in situ is atalunyi or gatu'si. 

a'tali-guli' — "it climbs the mountain," i. e., "mountain- 
climber" ; the ginseng plant, Ginseng quinque- 
folium; from a'tali, mountain, and guli', "it 
climbs" (habitually) ; tsilahi' or tsili', "I am 



OCCONEECHEE 209 

climbing." Also called in the sacred formulas, 
Yun'wi Usdi', "Little man." 

Atala'nuwa* — "Tla'nuwa hole"; the Cherokee name of 
Chattanooga, Tennessee (see tsatanu'gi) ; orig- 
inally applied to a bluff on the south side of the 
Tennessee river, at the foot of the present Market 
street. 

a'talulu' — unfinished, premature, unsuccessful ; whence 
utalu'li, "it is not yet time." 

Ata'lunti'ski — a chief of the Arkansas Cherokee about 
1818, who had originally emigrated from Tennes- 
see. The name, commonly spelled Tollunteeskee, 
Taluntiski, Tallotiskee, Tallotuskee, etc., denotes 
one who throws some living object from a place, 
as an enemy from a precipice. 

A'tari — see a'tali. 

atasi' (or atasa', in a dialectic form) — a war-club. 

atatsun'ski — stinging; literally, "he stings" (habitually). 

A'tsi — the Cherokee name of John Arch, one of the ear- 
liest native writers in the Sequoya characters. 
The word is simply an attempt at the English 
name Arch. 

atsi'la — fire; in the Lower dialect, atsi'ra. 

Atsi'la-wa'i — "Fire — " ; a mountain sometimes known as 
Rattlesnake knob, about two miles northeast of 
Cherokee, Swain county, N. C. 

Atsil'-dihye'gi — "Fire-Carrier" ; apparently the Chero- 
kee name for the will-of-the-wisp. As is usually 
the case in the Cherokee compounds, the verbal 
form is plural ("it carries fire") ; the singular 
form is ahye'gi. 

Atsil'-sunti (abbreviated tsil'-sunti) — fleabane (Erigcron 

canademe) ; the name signifies "material with 

which to make fire," from atsi'la, fire, and gasunti, 



210 OCCONEECHEE 

gatsunti or gatlunti), material with which to make 
something, from fasun'sku (or gatlun'sku), "I 
make it." The plant is also called ihya'ga. 

atsil'-tluntu'tsi — "fire-panther." A meteor or comet. 

A'tsina' — cedar. 

A'tsina'-k ta'um — "Hanging cedar place"; from a'tsina*, 
cedar, and k ta'un, "where it (long) hangs down"; 
a Cherokee name for the old Taskigi town on the 
Little Tennessee river in Monroe county, Tenn. 

Atsi'ra — see atsiia. 

Atsun'sta ti'yi (abbreviated Atsun'sta ti) — "Fire-light 
place," referring to the "fire-hunting" method of 
killing deer in the river at night. The proper form 
for Chestatee river, near Dahlonega, in Lumpkin 
county, Ga. 

Attakullakulla — see Ata-gul kalu'. 

awa' — see ama ( . 

awa'hili — eagle; particularly Aquila Chrysaetus, distin- 
guished as the "pretty-feathered eagle." 

awi' — -deer; also sometimes written and pronounced 
ahawi' ; the name is sometimes applied to the large 
horned beetle, the flying stag of early writers. 

awi'-ahanu'lahi — goat ; literally "bearded deer." 

awi'-ahyeli'ski — "deer mocker" ; the deer bleat, a sort of 
whistle used by hunters to call the doe by imitat- 
ing the cry of the fawn. 

awi'-akta' — "deer eye"; the Rudbeckia or black-eyed 
Susan. ♦ 

awi'-e'gwa (abbreviated aw-e'gwa) — the elk, literally 
"great deer." 

awi'-unade'na — sheep; literally "woolly deer." 

Awi'Usdi' — "Little Deer," the mythic chief of the Deer 
tribe. 

Ax, Annie — see Sadayi'. 



OCCONEECHEE 211 

Ax, John — see Itagu'nahi. 

awe li — half, middle, in the middle. 

Ayphwa'si — the proper form of the name commonly 
written Hiwassee. It signifies a savanna or 
meadow and was applied to two (or more) for- 
mer Cherokee settlements. The more important, 
commonly distinguished as Ayuhwa'si Egwa'hi or 
Great Hiwassee, was on the north bank of 
Hiwassee river at the present Savannah ford above 
Columbus, in Polk county, Tenn. The other was 
farther up the same river, at the junction of Peach- 
tree creek, above Murphy, in Cherokee county, 
N. C. Lanman writes it Owassa. 

Ayrate — see e'ladi'. 

Ays'sta — "The Spoiler," from tsiya'stihu, "I spoil it" ; 
cf. uya'i, bad. A prominent woman and informant 
on the East Cherokee reservation. 

Ayun'ini — "Swimmer" ; literally, "he is swimming," from 
gayunini', "I am swimming." A principal priest 
and informant of the East Cherokee, died in 1899. 

Ayulsu' — see Dayulsun'yi. 

Beaverdam — see Uy'gila'gi. 

Big-Cove — see Ka'lanun'yi. 

Big-Island — see Amaye'l-e'gwa. 

Big- Witch — see Tskil-e'gwa. 

Bird-Town — see Tsiskwa'hi. 

Bloody-Fellow — see Iskagua. 

Blythe — see Diskwani. 

Black-fox — see Ina'li. 

Boudinot, Elias — see Galagi'na. 

Bowl, The; Bowles, Colonel — see Diwali. 

Brass — see Untsaiyi*. 

Brasstown — see Itse'yi. 



212 OCCONEECHEE 

Breadth, The — see Unli'ta. 
Briertown — see Kanu'gula'yi. 
Buffalo (creek) — see Yunsa'i. 
Bull-Head — see Sukwale'na. 
Butler, John — see Tsan'-uga'sita. 

Cade's Cove — see Tsiya'hi. 
anacaught — "Canacaught, the great Conjurer," men- 
tioned as a Lower Cherokee chief in 1684; possibly 
kanegwa'ti, the water-moccasin snake. 

Canaly — see hi'gina'lii. 

Canasagua — see Gansa'gi. 

Cannastion, Cannostee — see Kana'sta. 

Canuga — see Kanu'ga. 

Cartoogaja — see Gatu'gitse'yi. 

Cataluchee — see Gadalu'tsi. 

Cauchi — a place, apparently in the Cherokee county, 
visited by Pardo in 1567. 

Caunasaita — given as the name of a Lower Chief in 
1684; possibly for Kanunsi'ta, "dogwood." 

Chalaque — see Tsa'lagi. 

Chattanooga — see Tsatanu'gi. 

Chattooga, Chatuga — see Tsatu'gi. 

Cheeowhee — see Tsiya'hi. 

Cheerake — see Tsa'lagi. 

Cheraw — see Ani'-Suwa'li. 

Cheowa — see Tsiya'hi. 

Cheowa Maximum — see Schwate'yi. 

Cheraqui — see Tsa'lagi. 

Cherokee — see Tsa'lagi. 

Chestatee — see Atsun'sta ti'yi. 

Chestua — see Tsistu'yi. 

Cheucunsene — see Tsi'kama'gi. 

Chilhowee — see Tsu lun'we. 



OCCONEECHEE 213 

Chimney Tops — see Duni'skwa lgun'i. 

Chisca — mentioned in the De Soto narratives as a min- 
ing region in the Cherokee country. The name 
may have a connection with Tsi'skwa, "bird," pos- 
sibly Tsiskwa'hi, "Bird place." 

Choastea — see Tsistu'yi. 

Chopped Oak — see Digalu'yatun'yi. 

Choquata — see Itsa'ti. 

Citico — see Si'tiku*. 

Clear-sky — see Iskagua. 

Clennuse — see Tlanusi'yi. 

Cleveland — see Tsistetsi'yi. 

Coca — see Ani'-Ku'sa. 

Coco — see Kuku*. 

Cohutta — see Gahu'ti. 

Colanneh, Colona — see Ka'lanu. 

Conasauga — see Gansa'gi. 

Conneross — see Kawan'-ura'sunyi. 

Coosawatee — see Ku'saweti'yi. 

Cooweescoowee — see Gu'wisguwi'. 

Coosa — see Ani'-Ku'sa, Kusa. 

Corani — see Ka'lanu. 

Cowee' — see Kawi'yi. 

Coweeta, Coweta — see Ani'-Kawi'ta. 

Coyatee (variously spelled Cawatie, Coiatee, Coytee, 
Coytoy, Kai-a-tee) — a former Cherokee settle- 
ment on Little Tennessee river, some ten miles 
below the junction of Tellico, about the present 
Coytee post-office in Loudon county, Tennessee. 

Creek-path — see Ku'sa-nunna'hi. 

Crow-town — see Kagun'yi. 

Cuhtahlatah — a Cherokee woman noted in the Wah- 
nenauhi manuscript as having distinguished her- 
self by bravery in battle. The proper form may 



2i 4 OCCONEECHEE 

have some connection with gatun'lati, "wild 

hemp." 
Cullasagee — see Kulse'tsi'yi. 
Cullowhee, Currahee — see Gulahi'yi. 
Cuttawa — see Kitu'hwa. 

Dagan tu — "he makes it rain" ; from aga'ska, "it is rain- 
ing," aga'na, "it has begun to rain" ; a small va- 
riety of lizard whose cry is said to presage rain. 
It is also called a'niganti'ski, "they make it rain" 
(plural form), or rain-maker. 

dagul ku — the American white-fronted goose. The name 
may be an onomatope. 

dagu'na — the fresh-water mussel ; also a variety of face 
pimples. 

Dagun'hi — "Mussel place," from dagu'na, mussel, and 
hi, locative. The Mussel shoals on Tennessee 
river, in northwestern Alabama. It was some- 
times called also simply Tsu stanalun'yi, "Shoal's 
place." 

Dagu'nawa'lahi — "Mussel-liver place," from dagu'na, 
mussel, uwe'la, liver, and hi, locative; the 
Cherokee name for the site of Nashville, Tenn. 
No reason can now be given for the name. 

Dahlonega — A town in Lumpkin county, Ga., near which 
the first gold was mined. A mint was established 
there in 1838. The name is from the Cherokee 
dala'nige'i, yellow, whence ate'la-dala'-nige'i, 
"yellow money," i. e., gold. 

daksawa'ihu — "he is shedding tears." 

dakwa' — a mythic great fish ; also the whale. 

Dakwa'i — "dakwa place," from a tradition of a dakwa' 
in the river at that point. A former Cherokee 
settlement, known to the traders as Toqua or 
Toco, on Little Tennessee river, about the mouth 



OCCONEECHEE 215 

of Toco creek in Monroe county, Tenn. A simi- 
lar name and tradition attaches to a spot on the 
French Broad river, about six miles above the 
Warm springs, in Buncombe county, N. C. 

dakwa'nitlastesti — "I shall have them on my legs foi 
garters"; from anitla'sti (plural dinitla'sti), gar- 
ter; d-, initial plural; akwa, first person particle; 
and esti, future suffix. 

da'liksta' — "vomiter," from dagik'stihu', "I am vomit- 
ing," daliksta\ "he vomits" (habitually) ; the 
form is plural. The spreading adder {Heterodon), 
also sometimes called kwandaya'hu, a word of un- 
certain etymology. 

Da nagasta — for Da* nawa-gasta'ya, "Sharp-war," i. e., 
"Eager-warrior ; a Cherokee woman's name. 

Da' nawa-(a)sa tsun'yi, "War-ford," from da 4 nawa, 
war, and asa tsun'yi, "a crossing-place or ford. A 
ford on Cheowa river about three miles below 
Robbinsville, in Graham county, N. C. 

Danda'ganu' — "Two looking at each other," from 
detsi'ganu', "I am looking at him." A former 
Cherokee settlement, commonly known as Look- 
out Mountain town, on Lookout Mountain creek, 
near the present Trenton, Dade county, Ga. One 
of the Chickamauga towns (see Tsi'kama'gi), so- 
called on account of the appearance of the moun- 
tains facing each other across the Tennessee river 
at Chattanooga. 

Da'si giya'gi — an old masculine personal name, of doubt- 
ful etymology, but commonly rendered by the 
traders "Shoe-boots," possibly referring to some 
peculiar style of moccasin or leggin. A chief 
known to the whites as Shoe-boots is mentioned 
in the Revolutionarv records. Chief Llovd Welch. 



216 OCCONEECHEE 

of the eastern band, was known in the tribe as 
Da'si giya'gi, and the same name is now used by 
the East Cherokee as the equivalent of the name 
Lloyd. 

Da'skwitun'yi — "Rafter's Place," from daskwitun'i, 
rafters, and yi, locative. A former settlement on 
Tusquittee creek, near Hayesville, in Clay county, 
North Carolina. 

dasun'tali — ant; dasun'tali, "stinging ant," the large 
red cowant (Myrmicaf), also called sometimes, on 
account of its hard body-case, nun'yunu'wi, "stone- 
clad," after the fabulous monster. 

Datle'yasta'i — "where they fell down," a point on Tuck- 
asegee river, a short distance above Webster, in 
Jackson county, North Carolina. 

datsi — a traditional water-monster. 

Datsi'yi — "Datsi place" ; a place on Little Tennessee 
river, near junction of Eagle creek, in Swain 
county, North Carolina. 

Datsu'nalagun'yi — "where there are tracks or footprints," 
from uta'sinun'yi or ulasgun'yi, footprint. Track 
Rock gap, near Blairsville, Georgia. Also some- 
times called De'gavelun'ha, "place of branded 
marks." 

da'yi — beaver. 

Dayulsun'yi — "place where they cried," a spot on the 
ridge at the head of Tuckasegee river, in Jack- 
son county, North Carolina ; so-called from an old 
tradition. 

da'yuni'si — "beaver's grandchild," from dayi, beaver, 
and uni'si, son's child of either sex. The water 
beetle or mellow bug. 

Degal gun'yi — a cairn, literally "where they are piled up" ; 
a series of cairns on the south side of Cheowa 
river, in Graham county, N. C. 






OCCONEECHEE 217 

De'gata'ga — The Cherokee name of General Stamd 
Watie and of a prominent early western chief 
known to the whites as Takatoka. The word is 
derived from tsita'ga, "I am standing," da nita'ga 
"they are standing together," and conveys the 
subtle meaning of two persons standing together 
and so closely united in sympathy as to form but 
one human body. 

De'gayelun'ha — see Datsu'nalagun'yi. 

detsanunii — an enclosure or piece of level ground cleared 
for ceremonial purposes ; applied more particu- 
larly to the green-corn dance ground. The word 
has a plural form, but cannot be certainly 
analyzed. 

De'tsata — a Cherokee sprite. 

detsinu'lahungu'^ — "I tried, but failed." 

Didalaski'yi — "Showering place." In the story (number 
17) the name is understood to mean "the place 
where it rains fire." It signifies literally, how- 
ever, the place where it showers, or comes down, 
and lodges upon something animate and has no 
definite reference to fire (atsi'la) or rain (afaska, 
"it is raining") ; degalasku', "they are showering 
down and lodging upon him." 

Dida'skasti'yi — "where they were afraid of each other," 
a spot on Little Tennessee river, near the mouth 
of Alarka creek, in Swain county, N. C. 

diga'gwani' — the mud-hen or didapper. The name is 
plural form and implies "lame," or "crippled in 
the legs" (cf. detsi'nigwa'na, "I am kneeling"), 
probably from the bouncing motion of the bird 
when in the water. It is also the name of a dance. 

Diga'kati'yi — see Gakati'yi- 

di'galungun'yi — "where it rises, or comes up"; the east. 
The sacred term is Nunda'yi, q. v. 



218 OCCONEECHEE 

digalun'latiyun — a height, one of a series, from galun'- 
lati, "above." 

Digalu'yatun'yi — "where it is gashed (with hatchets)"; 
from tsilu'yu, "I am cutting (with a chopping 
stroke)," di, plural prefix, and yi, locative. The 
Chopped Oak, formerly east of Clarkesville, Ga. 

Digane'ski — "he picks them up" (habitually), from 
tsine'u, "I am picking it up." A Cherokee Union 
soldier in the Civil War. 

digi'gage'i — the plural of gi'gage'i, red. 

digu'lanahi'ta — for digu'li-anahi'ta, "having long ears," 
"long-eared" ; from gule, "ear" and gunahi'ta, 
"long." 

Dihvun'dula' — "sheaths," or "scabbards" ; singular 
ahyun'dula', "a gun-sheath," or other scabbard. 
The probable correct form of a name which ap- 
pears in Revolutionary documents as "Untoola, or 
Gum Rod." 

Dikta' — plural of Akta', eye. 

dila' — skunk. 

dilsta'yati — "scissors"; the water-spider (Dolomedes). 

dinda'skwate'ski — the violet; the name signifies, "they 
pull each others' heads off." 

dine'tlana — the creation. 

di nuski — "the breeder" ; a variety of smilax brier. 

Disga'gisti'yi — "where they gnaw" ; a place on Cheowa 
river, in Graham county, N. C. 

diskwa ni — "chestnut bread," i. e., a variety of bread 
having chestnuts mixed with it. The Cherokee 
name of James Blythe, interpreter and agency 
clerk. 

Distai'yi — "they are strong," plural of astai'yi, "strong 
or tough." The Tephrosia or devil's shoestring. 

dista'sti — a mill (generic). 



OCCONEECHEE 219 

dita'stayeski — "a barber," literally "one who cuts things 
(as with scissors), from tsista'yti, "I cut." The 
cricket (tala'tu) is sometimes so-called. 

Diwa'li — "Bowl," a prominent chief of the western 
Cherokee, known to the whites as The Bowl, or 
Colonel Bowles, killed by the Texans in 1839. 
The chief mentioned may have been another of 
the same name. 

diya'hali (or duya'hali) — the alligator lizard (Sceloporue 
undulatus) . 

Diva'hali'yi — "Lizard's place," from diya'hali, lizard, and 
yi, locative. Joanna Bald, a mountain at the head 
of Valley river on the line between Cherokee and 
Graham counties, North Carolina. 

Double-Head — see Tal-tsu'ska'. 

Dragging-Canoe — see Tsi'yu-gunsi'ni. 

Dudun'leksun'yi — "where its legs were broken off" ; a 
place on Tuckasegee river, a few miles above 
Webster, in Jackson county, N. C. 

Dugilu'yi (abbreviated Dugilu', and commonly written 
Tugaloo, or sometimes Toogelah or Toogoola) — a 
name occurring in several places in the old Chero- 
kee country, the best known being Tugaloo river, 
so-called from a former Cherokee settlement of 
that name situated at the junction of Toccoa creek 
. with the main stream, in Habersham county, Ga. 
The word is of uncertain etymology ; but seems to 
refer to a place at the forks of a stream. 

Dukas'i, Dukwas'i — The correct form of the name com- 
monly written Toxaway, applied to a former 
Cherokee settlement in S. C, and the creek upon 
which it stood, and extreme headstream of Keowee 
river having its source in Jackson county, N. C. 
The meaning of the name is lost, although it has 



220 0CC0NEECHEE 

been wrongly interpreted to mean "place of shed- 
ding tears." 

Dulastun'yi — "Potsherd place." A former Cherokee 
settlement on Nottely river in Cherokee county, 
North Carolina. 

dule'tsi — "kernels," a goitrous swelling upon the throat. 

dulu'si — a variety of frog found upon the headwaters 
of Savannah river. 

Duniya ta lun'yi — "where there are shelves, or flat places," 
from aya te'ni, flat, whence da'ya tana lun'i, a shelf, 
and yi, locative. A gap on the Great Smoky 
range, near Clingman's dome, Swain county, 
N. C. 

Dunidu'lalun'yi — "where they made arrows" ; a place on 
Straight creek, a headstream of Oconaluftee river, 
in Swain county, N. C. 

Duni'skwa lgun'i — the double peak known as the Chim- 
ney Tops, in Great Smoky Mountains about the 
head of Deep creek, in Swain county, N. C. On 
the north side is the pass known as Indian gap. 
The name signifies a "forked antler," from 
uskwa lgu, antler, but indicates that the antler is 
attached in place, as though the deer itself were 
concealed below. 

Du'stayalun'yi — "where it made a noise as of thunder 
or shooting," apparently referring to a lightning 
stroke (detsistaya'hihu), "I make a shooting or 
thundering noise," might be a first person form 
used by the personfied Thundergod) ; a spot on 
Hiwassee river, about the junction of Shooting 
creek, near Hayesville, in Clay county, N. C. A 
former settlement along the creek bore the same 
name. 






OCCONEECHEE 221 

du'stu' — a species of frog, appearing very early in spring; 
the name is intended for an onomatope. It is the 
correct form of the name of the chief noted by 
McKennev and Hall as "Tooantuh or Spring 
Frog." 

Dutch — see Tatsi*. 

duwe ga — a spring lizard. 

Eagle Dance — see Tsugidu'li ulsgi'sti. 

Eastinaulee — see U'stana'li. 

Echota, New — see Gansa'gi. 

edata — my father (Upper dialect) ; the Middle and 
Lower dialect form is agida'ta. 

Edi'hi — "He goes about" (habitually) ; a masculine name. 

edutu — my maternal grandfather (Upper dialect) ; the 
Middle and Lower dialect form \s agidu tu; cf. 
enisi. 

egwa — great ; cf . utanu. 

egwani — river. 

Egwanulti — "By the river," from egwa ni, river, and 
nulati or nulti, near, beside. The proper form of 
Oconaluftee, the name of the river flowing thru 
the East Cherokee reservation in Swain and Jack- 
son Counties, N. C. The town, Oconaluftee, men- 
tioned by Bartram as existing about 1775, was 
probably on the lower course of the river at the 
present Birdtown, on the reservation, where was 
formerly a considerable mound. 

ela — earth, ground. 

eladi — low, below ; in the Lower dialect eradi, whence the 
Ayrata or Lower Cherokee of Adair, as distin- 
guished from the Ottara (atari, atali) or Upper 
Cherokee. 

elanti — a song form for eladi, q. v. 



222 OCCONEECHEE 

Elatse'yi, (abbreviated Elatse) — "Green (verdant) 
earth," from ela, earth, and itse yi, green, from 
fresh-springing vegetation. The name of several 
former Cherokee settlements, commonly known to 
the whites as Ellijay, Elejoy or Allagae. One of 
these was upon the headwaters of Keowee river in 
S. C. ; another was on Ellijay creek of Little Ten- 
nessee river, near the present Franklin, in Macon 
Co., N. C. ; another was about the present Ellijay 
in Gilmer Co., Ga. ; and still another was on Elli- 
jay creek of Little river, near the present Mary- 
ville, in Blount Co., Tenn. 

Elawa diyi (abbreviated Elawa di) — "Red-earth place," 
from ela, earth, wadi, brown-red or red paint, and 
yi, the locative, i. The Cherokee name of Yellow- 
hill settlement, now officially known as Cherokee, 
the post office and agency headquarters for the 
East Cherokee, on Oconaluftee river, in Swain 
Co., N. C. 2. A former council ground known 
in history as Red Clay; at the site of the present 
village of that name in Whitfield Co., Ga., adjoin- 
ing the Tennessee line. 

Ellijay — see Elatse'yi. 

eni si — my paternal grandfather (Upper dialect) ; the 
Middle and Lower dialect form is agani si, cf. 
edutu. 

Eskaqua — see Iskagua. 

Estanaula, Estinaula — see U'stana'li. 

Etawa ha tsistatla'ski — "Deadwood-lighter," a traditional 
Cherokee conjurer. 

eti — old, long ago. 

Etowah — see Ftawa*. 

Etsaiyi — see Untsaiyi. 

etsi — my mother (Upper dialect) ; the Middle and Lower 
dialect form is agitsi. 



OCCONEECHEE 223 

Euharlee — see Yuha'li. 

Feather dance — see Tsugidu'li ulsgi'sti. 
Fightingtown — see Walas'-unulsti yi. 
Flax-toter — see Tale'danigi'ski. 
Flying-squirrel — see Ka'lahu'. 
Frogtown — see Walasi'yi. 

Gadalu'la — the proper name of the mountain known to 
the whites as Yonah (from yanu, bear) ; or upper 
Chattahoochee river, in White Co., Ga. The name 
has no connection with Tallulah (see Talulu) and 
cannot be translated. 

Gadalu'tsi — in the corrupted form of Cataluchee this ap- 
pears on the map as the name of a peak, or 
rather a ridge, on the line between Swain and 
Haywood counties, N. C, and of a creek running 
down on the Haywood side into Big Pigeon river. 
It is properly the name of the ridge only, and 
seems to refer to a "fringe standing erect," appar- 
ently from the appearance of the timber growing 
in streaks along the side of the mountain ; from 
wadalu'yata, fringe, gadu'ta, "standing up in a 
row or series." 

gahawi'siti — parched corn. 

Gahuti (Gahu'ta and Gwahu'ti in dialect forms) — Co- 
hutta mountains in Murray Co., Ga. The name 
comes from gahuta'yi, "ashed roof supported on 
poles, and refers to a fancied resemblance in the 
summit. 

Gakati'yi — "place of setting fire"; something spoken in 
the plural form, Diga'kati'yi, "place of the setting 
free." A point on Tuckasegee river, about three 
miles above Bryson City, in Swain Co., N. C. 



224 OCCONEECHEE 

gaktun'ta — an injunction, command or rule, more par- 
ticularly a prohibition or ceremonial tabu. Tsiga'- 
te'gu. "I am observing an injunction or tabu"; 
adakte'gi, "he is under tabu regulations." 

Galagi'na — a male deer (buck) or turkey (gobbler) ; 
in the first sense the name is sometimes used also 
for the large horned beetle {Dynast es tityus). The 
Indian name of Elias Boudinot, first Cherokee 
editor. 

gali'sgisida'hu — "I am dancing about"; from gali'sgia, 
"I am dancing," and edahu, "I am going about." 

galunkw'ti'yo — honored ; sacred ; used in the bible to 
mean holy, hallowed. 

galun'lati — above, on high. 

gane'ga — skin. 

ganidawa'ski — "the champion catchfly" or "rattlesnake's 
master" {Silene stcllata) ; the name signifies "it 
disjoints itself/' from ganidawsku', "it is unjoint- 
ing itself," on account of the peculiar manner in 
which the dried stalk breaks off at the joints. 

Gansagi (or Gansagiyi) — the name of several former 
settlements in the old Cherokee country; it cannot 
be analyzed. One of this name was upon Tucka- 
segee river, a short distance above the present 
Webster, in Jackson Co., N. C. ; another was on 
the lower part of Canasauga creek, in McMinn 
Co., Tenn. ; a third was at the junction of Cona- 
sauga and Coosawatee rivers, where afterwards 
was located the Cherokee capital, New Echota, in 
Gordon Co., Ga. ; a fourth, mentioned in the De 
Soto narratives as Canasoga or Canasagua, was 
located in 1540 on the upper Chattahoochee river, 
possibly in the neighborhood of Kennesaw moun- 
tain, Ga. 



OCCONEECHEE 225 

Gansa'ti'yi — "robbing place/' from tsina'sahunsku, "I am 
robbing him." Vengeance creek of Valley river 
in Cherokee Co., N. C. The name vengeance was 
originally a white man's nickname for an old 
Cherokee woman, of forbidding aspect, who lived 
there before the Removal. 

Ganse'ti — a rattle; as the Cherokee dance rattle is made 
from the gourd, the masculine name, Ganse'ti, is 
usually rendered by the whites, "rattling-gourd." 

gatausti — the wheel and stick of the Southern tribes, in- 
correctly called nettecwaw by Timberlake. 

Gategwa' — for Gategwa'hi, possibly a contraction of 
Igat(I)-egwa'hi, "Great-swamp, "thicket place." 
A high peak southeast from Franklin, Macon Co., 
N. C, and perhaps identical with Fodderstack 
mountain. 

ga'tsu — see hatlu'. 

Gatu'gitse'yi (abbreviated Gatu'gitse') — "New-settle- 
ment place," from gatu'gi or agatu'gi, town, set- 
tlement, itsehi, new, especially applied to new 
vegetation, and yi, the locative. A former settle- 
ment on Cartoogaja creek near the present Frank- 
lin, in Macon Co., N. C. 

Gatugi'yi — "Town building place," or "Settlement place," 
from gatu'gi, a settlement, and yi, locative. A 
place on Santeetla creek, near Robbinsville, in 
Graham Co., N. C. 

Gatun'iti'yi — "Hemp place," from Gatun'lati, "wild hemp" 
(Apocynum cannabinum) , and yi, locative. A 
former Cherokee settlement, commonly known as 
Hemptown, on the creek of the same name, near 
Morgantown, in Fannin Co., Ga. 

Gatun'wa'li — a noted western Cherokee, about 1842, 
known to the whites as Hardmush or Big-Mush. 



226 OCCONEECHEE 

Gatun'wa'li, from ga'tu', "bread," and unwa'li, 
"made into balls or lumps/' is a sort of mush or 
parched corn meal, made very thick, so that it can 
be dipped out in lumps almost of the consistency 
of bread. 

ge'i — down stream, down the road, with the current; 
tsa'gi, up stream. 

gese'i — was ; a separate word which, when used after 
the verb in the present tense, makes it past tense 
without change of form ; in the form hi'gese'i it 
usually accompanies an emphatic repetition. 

Ge'yagu'ga (for Age'hya'-guga?) — a formulistic name 
for the moon (nun'da') ; it cannot be analyzed, but 
seems to contain the word age'hya, "woman." See 
also nun'da'. 

gi'ga — blood ; cf . gi'gage'i, red. 

gi'ga-danegi'ski — "blood taker," from gi'ga, blood, and 
ada'negi'ski, "one who takes liquids," from tsi'- 
negia' (liquid). Another name for the tsane'ni 
or scorpion lizard. 

gi'gage'i — red, bright red, scarlet; the brown-red of cer- 
tain animals and clays is distinguished as wa'dige'i. 

gi'ga-tsuha'li — "bloody-mouth," literally "having blood 
on the corners of his mouth"; from gi'ga, blood, 
and tsuhanunsi'yi, the corners of the mouth 
(aha'li, his mouth). A large lizard, probably the 
pleistodon. 

gili — dog; the Lower dialect, gi'ri. 

Gili-dinehun'yi — "where the dogs live," from gili, dog, 
dinehu', "they dwell" (ehu, "I dwell"), and yi, lo- 
cative. A place on Oconaluftee river, a short dis- 
tance above the present Cherokee in Swain Co., 
N. C. 



OCCONEECHEE 227 

Gi'li'-utsun'stanun'yi — "where the dog ran," from gili', 
dog, and Utsun'stanun'yi, "footprints made by an 
animal running" ; the Milky way. 

ginunti — a song form for gunu'tii', "to lay him (animate 
object) upon the ground." 

giri — see gi'li'. 

Gisehun'yi — "where the female lives," from agi'si, female, 
and yi, locative. A place on Tuckasegee river a 
short distance above Bryson City, in Swain Co., 
N. C. 

git'lu — hair. (Upper dialect) ; in Lower and Middle dia- 
lects gitsu. 

Glass, The — see Ta'gwadihi*. 

Gohoma — A Lower Cherokee chief in 1684; the form 
cannot be identified. 

Going-snake — see Lnaduna'i. 

Gorhaleka — a Lower Cherokee chief in 1684; the form 
cannot be identified. 

Great Island — see Amayel-e'gwa. 

Gregory Bald — see Tsistu'yi. 

Guachoula — see Guaxule. 

Guaquila (Waki la) — a town in the Cherokee country, 
visited by De Soto in 1540, and again in 1567 by 
Pardo, who calls it Aguaquiri, and the name may 
have a connection with waguli, "Whippoorwill," 
or with u'wa'gi'li, "foam." 

Guasula — see Guaxule. 

Gusila — see Guaxule. 

Guaxule — a town in Cherokee county, visited in 1540 by 
De Soto. It was probably about at Nacoochee 
mound in White Co., Ga. 

gu'day'wu — "I have sewed myself together" ; "I am 
sewing," tsiyeSvia' ; "I am sewing myself to- 
gether." 



228 OCCONEECHEE 

gugwe' — the quail or partridge. 

gugwe'ulasu'la — "partridge moccasin," from guewe, 
partridge, and ulasula, moccasin or shoe ; the lady 
slipper. 

Gulahi'yi (abbreviated Gulahi', or Gurahi', in the Lower 
dialect) — "Gula'hi place," so-called from the un- 
identified spring plant eaten as a salad by the 
Cherokee. The name of two or more places in the 
old Cherokee country ; one about Currahee moun- 
tain, in Habersham Co., Ga., the other on Cullo- 
whee river, an upper branch of Tuckasegee, in 
Jackson Co., N. C. Currahee Dick was a noted 
chief about the year 1820. 

Gu'lani'yi — a Cherokee and Natchez settlement, formerly 
about the junction of Brasstown creek with Hiwas- 
see river, a short distance above Murphy, in Chero- 
kee Co., N. C. The etymology of the word is 
doubtful. 

gule' — acorn. 

gule'diska'nihi — the turtle-dove; literally "it cries, or 
mourns, for acorns," from gule, acorn, and diska'- 
nihi', "it cries for them," (di-. plural prefix, hi, 
habitual suffix). The turtle-dove feeds upon 
acorns and its cry somewhat resembles the name, 
gule. 

gule'gi — "climber," from tsilahi, "I climb" (second per- 
son, hi'lahi; third person, gulahi) ; the blacksnake. 

Gul'kala'ski — an earlier name for Tsunu'lahun'ski, q. v. 

gul'kwa'gi — seven ; also the mole-cricket. 

gul'kwa'gine(-i) — seventh; from gul'kwagi, seven. 

Gulsadihi (or Gultsadihi'?) a masculine name of 
uncertain etymology. 

gunahi'ti — long. 



OCCONEECHEE 229 

Gu'nahitun'yi — Long place (i. e., Long valley), from 
gunahi'ti, long, and yi, locative. A former settle- 
ment known to the whites as Valleytown, where 
now is the town of the same name on Valley river 
in Cherokee Co., N. C. The various settlements 
on Valley river and the adjacent part of Hiwassee 
were known collectively as "Valley towns." 

Gun'di'gaduhun'yi (abbreviated Gun'-digadu'hun) — 
"Turkey settlement" (gu'na, turkey), so-called 
from the chief, Turkey or Little Turkey. A for- 
mer settlement, known to the whites as Turkey- 
town, upon the west bank of Coosa river, opposite 
the present Center, in Cherokee, Co., Ala. 

gu'ni — arrow. Cf. Senica, ga'na. 

gun'nage'i (or gun'nage) black. 

Gunne'hi — see Nunne'hi. 

Gunskali'ski — a masculine personal name of uncertain 
etymology. 

Gunters Landing, Guntersville — see Ku'sa-Nunna'hi. 

Gun-tuskwa'li — "short arrows," from guni, arrow, and 
tsuskwa'li, plural of uska'li, short; a traditional 
western tribe. 

Gunun'da'le'gi — see Nunna-hi'dihi. 

Gusti' — a traditional Cherokee settlement on Tennessee 
river, near Kingston, Roane Co., Tenn. The name 
cannot be analyzed. 

Gu'wisguwi' — The Cherokee name of the chief John 
Ross, and for the district named in his honor, com- 
monly spelled Cooweescoowee. Properly an 
onomatope for a large bird said to have been seen 
formerly at infrequent intervals in the old Chero- 
kee country, accompanying the migratory wild 
geese, and described as resembling a large snipe, 
with yellow legs and unwebbed feet. In boyhood 
John Ross was known as Tsan'usdi, "Little John." 



2 3 o 0CC0NEECHEE 

Gwal'ga'hi — "Frog-place," from gwal'gu, a variety of 
frog, and hi, locative. A place on Hiwassee river, 
just above the junction of Peachtree creek, near 
Murphy, in Cherokee Co., N. C. ; about 1755 the 
site of a village of refugee Natchez, and later of a 
Baptist mission. 

gwehe' — a cricket's cry. 

Ha! — an introductory exclamation intended to attract 
attention or add emphasis; about equivalent to 
Here ! Now ! 

Ha'-ma'ma' — a song term compounded of ha! an intro- 
ductory exclamation, and mama', a word which 
has no analysis, but is used in speaking to young 
children to mean "let me carry you on my back." 

Hanging-maw — see Uskwa'li-gu'ta. 

ha'nia-lir-lir — an unmeaning dance refrain. 

Hard-mush — see Gatun'wali. 

ha'tlu — dialectic form, ga'tsu, "where?" (interrogative). 

ha'wiye'ehi', ha'wiye'hyuwe' — unmeaning dance refrains. 

hayu* — an emphatic affirmative, about equivalent to "Yes, 
sir." 

hayuya'haniwa* — an unmeaning refrain in one of the 
bear songs. 

he-e ! — an unmeaning song introduction. 

Hemp-carrier — see Tale'danigi'ski. 

Hemptown — see Gatunlti'yi. 

hi ! — unmeaning dance exclamation. 

Hickory-log — see Wane'-asun'tlunyi. 

hi'gina'lii — "(you are) my friend"; afina'lii, "(he is) my 
friend." In white man's jargon, canaly. 

Hightower — see I'tawa'. 

hila'gu? — how many? how much? (Upper dialect); 
the Middle dialect form is hungu*. 



OCCONEECHEE 231 

hilahi'yu — long ago ; the final yu makes it more emphatic, 
hi'lunnu — "(thou) go to sleep"; from tsi'lihu', "I am 

asleep." 
hi'ski — five; cf. Mohawk wisk. The Cherokee numerals 

including 10 are as follows : sa'gwu, ta'li, tsa'i, 

nun'gi, hi'ski, su'tali, gul kwa'gi, tsune'la, aska'hi 
Hiwassee — Ayuhwa'si. 
hi'yagu'we — an unmeaning dance refrain. 
Houston, Samuel — see Ka'lanu. 
huhu — the yellow-breasted chat, or yellow mocking bird 

{Icteria virens) ; the name is an onomatope. 
hunyahu'ska — "he will die." 
hwi'lahi' — "thou (must) go." 

Iau'nigu — an important Cherokee settlement, commonly 
known to the whites as Seneca, formerly on 
Keowee river, about the mouth of Conneross 
creek, in Oconee county, S. C. Hopewell, the 
country seat of General Pickens, where the fam- 
ous treaty was made, was near it on the east side 
of the river. The word cannot be translated, but 
has no connection with the tribal name, Seneca. 

igagu'ti — daylight. The name is sometimes applied to 
the ulunsu'ti (q. v.) and also to the clematis vine. 

i'hya — the cane reed (Arundinaria) of the Gulf states, 
used by the Indians for blow-guns, fishing rods 
and basketry. 

ihya'ga — see atsil'sunti. 

inadu' — snake. 

Tnadu-na'i — "Going snake," a Cherokee chief prominent 
about eighty years ago. The name properly sig- 
nifies that the person is "going along in company 
with a snake," the verbal part being from the ir- 
regular verb asta'i, "I am going along with him." 



232 OCCONEECHEE 

The name has been given to a district of the pres- 
ent Cherokee Nation. 

i'nage'hi — dwelling in the wilderness, an inhabitant of 
the wilderness; from i'nage'i "wilderness," and 
ehi, habitual present form of ehu, "he is dwelling" ; 
ge'u, "I am dwelling." 

I'nage-utasun'hi — "he who grew up in the wilderness," 
i. e., "He who grew up wild" ; from i'nage'i, "wil- 
derness, unoccupied timber land," and utasun'hi, 
the third person perfect of the irregular verb 
ga'tunsku', "I am growing up." 

Ina'li — Black-fox; the common red fox in tsu'la (in Mus- 
cogee, chula). Black-fox was principal chief of 
the Cherokee Nation in 1810. 

Iskagua — Name for "Clear Sky," formerly "Nenetooyah 
or the Bloody Fellow." The name appears thus 
in a document of 1791 as that of a Cherokee chief 
frequently mentioned about that period under the 
name of "Bloody Fellow." In one treaty it is 
given as "Eskaqua or Bloody Fellow." Both 
forms and etymologies are doubtful, neither form 
seeming to have any reference either to "sky" 
(galun'lahi) or "blood" (gi'ga). The first may 
be intended for Ik-e'gwa, "Great day." 

Istanare — see Ustana'li. 

Itaba — see I'tawa'. 

Itagu'nahi — the Cherokee name of John Ax. 

I'tawa' — The name of one or more Cherokee settlements. 
One, which existed until the Removal in 1838, 
was upon Etowah river, about the present High- 
tower, in Forsyth county, Ga. Another may have 
been on Hightower creek of Hiwassee river in 
Towns county, Ga. The name, commonly writ- 
ten Etowah and corrupted to Hightower, cannot 






OCCONEECHEE 233 

be translated and seems not to be of Cherokee 
origin. A town, called Itaba, Ytaun or Ytava 
in the De Soto chronicles, existed in 1540 among 
the Creeks, apparently on Alabama river. 

Itsa'ti — commonly spelled Echota, Chota, Chote, Cho- 
quata (misprint), etc.; a name occurring in sev- 
eral places in the old Cherokee country ; the mean- 
ing is lost. The most important settlement of this 
name, frequently distinguished as Great Echota, 
was on the south side of Little Tennessee. It was 
the ancient capital and sacred "Peace town" of 
the Nation. Little Echota was on Sautee (i. e., 
Its'ti) creek, a head stream of the Chattahoochee, 
west of Clarksville, Ga. New Echota, the capital 
of the Nation for some years before the Removal, 
was established at a spot originally known as 
Gansa'gi (q. v.) at the junction of the Oostanaula 
and Canasauga rivers, in Gordon county, Ga. It 
was sometimes called Newton. The old Macedonia 
mission on Soco creek, of the N. C. reservation, is 
also known as Itas'ti to the Cherokee, as was also 
the great Nacoochee mound. See Nagutsi'. 

Itse'yi — "New green place" or "Place of fresh green," 
from itse'hi, "green or unripe vegetation," and yi, 
the locative; applied more particularly to a tract 
of ground made green by fresh springing vege- 
tation, after having been cleared of timber or 
burned over. A name occurring in several places 
in the Old Cherokee country, variously written 
Echia, Echoee, Etchowee, and sometimes also 
falsely rendered "Brasstown," from a confusion 
of Itse'yi with untsaiyi', "brass." One settlement 
of this name was upon Brasstown creek of Tuga- 
loo river, in Oconee county, S. C. ; another was 



234 OCCONEECHEE 

on Little Tennessee river near the present Frank- 
lin, Macon county, N. C, and probably about the 
junction of Cartoogaja (Gatug-itse'yi) creek; a 
third, known to the whites as Brasstown, was on 
upper Brasstown creek of Hiwassee river, in 
Towns county, Ga. In Cherokee, as in most other 
Indian languages, no clear distinction is made be- 
tween green and blue. 

i'ya — pumpkin. 

i'ya'-iuy'sti — "like a pumpkin," from iya and iyu'sti, like. 

iya'-tawi'skage — "of pumpkin smoothness/' from i'ya, 
pumpkin, and tawi'skage, smooth. 

Jackson — see Tsek'sini'. 

Jessan — see Tsesa'ni. 

Jesse Reid — see Tse'si-Ska'tsi. 

Joanna Bald — see Diya'hali'yi. 

Joara, Juada — see Ani'-Sawa'li. 

John — see Tsa'ni. 

John Ax — see Itagu'nahi. 

Jolly, John — see Anu'lude'gi. 

Junaluska — see Tsunu'lahun'ski. 

Jutaculla — see Tsulkalu'. 

ka'gu' — crow ; the name is an onomatope. 

Kagun'yi — "Crow place," from ka'gu', and yi, locative. 

ka'i — grease, oil. 

Kala'asun'yi— "where he fell off," from tsila'asku', "I 

am falling off," and yi, locative. A cliff near Cold 

Spring knob, in Swain county, North Carolina. 
Ka'lahu' — "All-bones," from ka'lu, bone. A former 

chief of the East Cherokee, also known in the 

tribe as Sawanu'gi. 



OCCONEECHEE 235 

Ka'lanu — "The Raven"; the name was used as a war 
title in the tribe and appears in the old documents 
as Corani (Lower dialect, Ka'ranu) Colonneh, 
Colona, etc. It is the Cherokee name for General 
Samuel Houston or for any person named 
Houston. 

Ka'lanu Ahyeli'ski — the Raven Mocker. 

Ka'lanun'yi — "Raven place," from ka'lanu, raven, and 
yi, the locative. The proper name of Big-cove 
settlement upon the East Cherokee reservation, 
Swain county, N. C, sometimes also called 
Raventown. 

kalas'-gunahi'ta — "long hams" (gunahi'ta, "long") ; a 
variety of bear. 

Kal-detsi'yunyi — "where the bones are," from ka'lu, 
bone, and detsi'yunyi, "where (yi) they (de — 
plural prefix) are lying." A spot near the junc- 
tion of East Buffalo Creek with Cheowa river, in 
Graham county, N. C. 

kama'ma — butterfly. 

kama'ma u'tanu — elephant; literally "great butterfly," 
from the resemblance of the trunk and ears to the 
butterfly's proboscis and wings. 

kanaha'na — a sour corn gruel, much in use among the 
Cherokee and other Southern tribes; the tamfuli 
or "Tom Fuller" of the Creeks. 

kanane'ski — spider; also, from a fancied resemblance in 
appearance to a watch or clock. 

kanane'ski amaye'hi — the water spider. 

Kana'sta, Kanastun'yi — a traditional Cherokee settlement, 
formerly on the head-waters of the French Broad 
river, near the present Brevard, in Transylvania 
county, North Carolina. The meaning of the 
first name is lost. A settlement called Cannostee 



236 OCCONEECHEE 

or Cannastion is mentioned as existing on Hiwas- 
see river in 1776. 

kana'talu'hi — hominy cooked with walnut kernels. 

Kana'ti — "Lucky Hunter" ; a masculine name, sometimes 
abbreviated Kanat*. The word cannot be analyzed, 
but is used as a third person habitual verbal form 
to mean "he is lucky, or successful, in hunting"; 
the opposite is ukwa'legu, "unlucky, or unsuccess- 
ful, in hunting." 

kanegwa'ti — the water-moccasin snake. 

Kanuga — also written Canuga ; a Lower Cherokee settle- 
ment, apparently on the waters of Keowee river, 
in S. C, destroyed in 175 1 ; also a traditional set- 
tlement on Pigeon river, probably near the present 
Waynesville, in Haywood county, N. C. The 
name signifies "a scratcher," a sort of bone-toothed 
comb with which ball-players are scratched upon 
their naked skin preliminary to applying the con- 
jured medicine; de'tsinuga'sku, "I am scratch- 
ing it." 

kanugu' la (abbreviated nungu' la) — "scratcher," a gen- 
eric term for blackberry, raspberry, and other brier' 
bushes. 

Kanu'gulayi, or Kanu'gulun'yi — "Brier place," from 
kanugu'la, brier (cf. Kanu'ga) ; a Cherokee set- 
tlement formerly on Nantahala river, about the 
mouth of Briertown creek, in Macon county, 
N. C. 

Kanun'nawu' — pipe. 

Kasdu'yi — "Ashes place," from kasdu, ashes, and yi, the 
locative. A modern Cherokee name for the town 
of Asheville, Buncombe county, N. C. The an- 
cient name for the same site is Unta'kiyasti'yi, q. v. 





Occonestee Falls, 
In Transylvania Co., N. C. 

"O'er the precipice it plunges 
Bounds and surges down the 

steep." 



Linville Falls, N. C. 




'Then it rushes fast and furious 
Into mist and fog and spray. 



OCCONEECHEE 237 

Katal'sta — an East Cherokee woman potter, the daugh- 
ter of the chief Yanagun'ski. The name conveys 
the idea of lending, from tsiyatal'sta, "I lend it"; 
agatal'sta, "it is lent to him." 

Kawan'-ura'sunyi — (abbreviated Kawan'-ura'sun in the 
Lower dialect) — "where the duck fell," from 
kawa'na, duck, ura'sa (ula'sa), "it fell," and yi, 
locative. A point on Conneross creek (from 
Kawan'-ura'sun), near Seneca, in Oconee county, 
S. C. 

Kawi'yi (abbreviated Kawi') — a former important 
Cherokee settlement commonly known as Cowee, 
about the mouth of Cowee creek of Little Ten- 
nessee river, some 10 miles below' Franklin, in 
Macon county, N. C. The name may possibly be 
a contraction of Ani'-Kawi'yi, "Place of the Deer 
clan." 

Keeowhee — see Keowee. 

Kenesaw — see Gansa'gi. 

Keowee — the name of two or more former Cherokee set- 
tlements. One sometimes distinguished as "Old 
Keowee," the principal of the Lower Cherokee 
towns, was on the river of the same name, near 
the present Fort George, in Oconee county, of 
S. C. Another, distinguished as New Keowee, 
was on the head-waters of Twelve-mile creek, in 
Pickens county, S. C. According to Warlord the 
correct form is Kuwahi'yi, abbreviated Kuwahi', 
Mulberry-grove place." Says Watford, "the whites 
murdered the name as they always do." Cf. 
Kuwa'hi. 

Ke'si-ka'gamu — a woman's name, a Cherokee corrup- 
tion of Cassie Cockran ; ka'gamu is also the Chero- 
kee corruption for "cucumber." 



238 OCCONEECHEE 

Ketoowah — see Kilu'hwa. 

Kittuwa — see Kitu'hwa. 

Kitu'hwa — an important ancient Cherokee settlement 
formerly upon Tuckasegee river, and extending 
from above the junction of Oconaluftee down 
nearly to the present Bryson City, in Swain 
county, N. C. The name, which appears also as 
Kettooah, Kittoa, Kittowa, etc., has lost its mean- 
ing. The people of this and the subordinate set- 
tlements on the waters of the Tuckasegee were 
known as Ani'-Kitu'hwagi, and the name was 
frequently extended to include the whole tribe. 
For this reason it was adopted in later times as 
the name of the Cherokee secret organization, 
commonly known to the whites as the Ketoowah 
society, pledged to the defense of Cherokee 
autonomy. 

kiyu ga — ground-squirrel; te'wa, flying squirrel; sala'li, 
gray squirrel. 

Klausuna — see Tlanusi'yi. 

Knoxville — see Kuwanda'ta lun'yi. 

ku ! — an introductory explanation, to fix attention, about 
equivalent to "Now !" 

kuku' — "cymbling"; also the "jigger weed/' or "pleurisy 
root" (Asclepias tuberosa). Coco creek of Hi- 
wassee river, and Coker post-office, in Monroe 
county, Tennessee, derive their name from this 
word. 

Kulsetsi'yi (abbreviated Kulse'tsi) — "Honey-locust 
place," from kulse'tsi, honey-locust (Gleditschia) 
and yi, locative; as the same word, kulse' tsi, is 
also used for "sugar," the local name has com- 
monly been rendered Sugartown by the traders. 
The name of several former settlement places in 



OCCONEECHEE 239 

the old Cherokee country. One was upon Keowee 
river, near the present Fall creek, in Oconee 
county, S. C. ; another was on Sugartown or Cul- 
lasagee (Kulse'tsi) creek, near the present Frank- 
lin, in Macon county, N. C. ; a third was on Sugar- 
town creek, near the present Morgantown, in Fan- 
nin county, Ga. 

Kunnesee — see Tsi'yu-gunsi'ni. 

Kunstutsi'yi — "Sassafras place," from kunstu'tsi, sassa- 
fras, and yi, locative. A gap in the Great Smoky 
range, about the head of Noland creek, on the 
line between North Carolina and Sevier county, 
Tenn. 

kunu'nu (abbreviated kunun') — the bullfrog; the name 
is probably an onomatope ; the common green frog 
is wala'si and there are also names for several 
other varieties of frogs and toads. 

Kusa' — Coosa creek, an upper tributary of Nottely river, 
near Blairsville, Union county, Georgia. The 
change of accent from Ku'sa (Creek, see Ani'- 
Ku'sa) makes it locative. 

Ku'sa-nunna'hi — "Creek trail," from Ku'sa, Creek In- 
dian, and Nunna'hi, path, trail; cf. Suwa'li-nun- 
na'hi. A former important Cherokee settlement, 
including also a number of Creeks and Shawano, 
where the trail from the Ohio region to the creek 
country crossed Tennessee river, at the present 
Guntersville, in Marshall county, Ala. It was 
known to the traders as Creek-path, and later as 
Gunter's landing, from a Cherokee mixed-blood 
named Gunter. 

Ku'swati'yi (abbreviated Ku'sa weti') — "Old Creek 
place," from Ku'sa, a Creek Indian (plural Ani'- 
ku'sa), uwe'ti, old, and yi, locative. Coosawatee, 



2 4 o OCCONEECHEE 

an important Cherokee settlement formerly on the 
lower part of Coosawatee river, in Gordon county, 
Ga. In one document the name appears, by error, 
Tensawattee. 

Kuwa'hi — "Mulberry place," from ku'wa, mulberry tree, 
and hi, locative. Clingman's dome, about the head 
of Deep creek, on the Great Smoky range, be- 
tween Swain county, N. C, and Sevier county, 
Tenn. See also Keowee. 

Kuwanda'ta lun'yi (abbreviated Kuwanda'ta lun) — "Mul- 
berry grove," from ku'wa, mulberry; the Chero- 
kee name for the present site of Knoxville, in 
Knox county, Tenn. 

Kwa'li, Kwalun'yi — Qualla or Quallatown, the former 
agency for the East Cherokee and now a post- 
office station, just outside the reservation, on a 
branch of Soco creek, in Jackson county, North 
Carolina. It is the Cherokee form for "Polly," 
and the station was so-called from an old woman 
of that name who formerly lived near by; Kwa'li, 
"Polly" Kwalun'yi, "Polly's place." The reser- 
vation is locally known as the Qualla boundary. 

kwandaya'hu — see da'liksta'. 

la'lu — the jar-fly (Cicada auletes). 

Little Carpenter, Little Cornplanter — see Ata'-gul kalu'. 

Long-hair — a Cherokee chief living with his band in 
Ohio in 1795. The literal Cherokee translation 
of "Long-hair" is Gitlu'gunahi'ta, but it is not cer- 
tain that the English name is a correct rendering 
of the Indian form. Cf. Ani'-Gila'hi. 

Long Island — see Amaye li-gunahi'ta. 

Lookout Mountain Town — see Danda'ganu*. 

Lowrey, Major George — see Agili. 



OCCONEECHEE 241 

Mayes, J. B. — see Tsa'wa Gak'ski. 

Memphis — see Tsuda'talesun'yi. 

Mialaquo — see Amaye 1-e'gwa. 

Moses — see Wa'si. 

Moytoy — a Cherokee chief recognized by the English as 
"emperor" in 1730. Both the correct form and 
the meaning of the name are uncertain ; the name 
occurs again as Moyatoy in a document of 1793; 
a boy upon the East Cherokee reservation a few 
years ago bore the name of Ma'tayi', for which 
no meaning can be found or given. 

Mussel Shoals — see Dagu'nahi. 

Nacoochee — Na'gu tsi. 

Na'duli — known to the whites as Nottely. A former 
Cherokee settlement on Nottely river, close to the 
Georgia line, in Cherokee county, N. C. The 
name cannot be translated and has not any con- 
nection with na tu li, "spicewood." 

Na'gu tsi' — a former important settlement about the junc- 
tion of Soquee and Santee rivers, in Nacoochee 
valley, at the head of Chattahoochee river, in 
Habersham county, Ga. The meaning of the 
word is lost and it is doubtful if it be of Cherokee 
origin. It may have some connection with the 
name of the Uchee Indians. The great mound 
farther up Sautee river, in White county, was 
known to the Cherokee as Itsa'ti. 

nakwisi' (abbreviated nakusi) — star; also the meadow 
lark. 

nakwisi' usdi' — "little star" ; the pufTball fungus 
(Ly coper don?). 

Na'na-tlu gun'yi (abbreviated Na'na-tlu gun', or Na'na- 
tsu gun') — "Spruce-tree place," from na'na, 



242 OCCONEECHEE 

spruce, tlu gun'i, or tsu gun'i, a tree (standing) and 
yi, locative. I. A traditional ancient Cherokee set- 
tlement on the site of Jonesboro, Washington 
county, Tenn. The name of Nolichucky river 
is probably a corruption of the same word. 2. 
Nan-tsu gun, a place on Nottely river, close to its 
junction with Hiwassee, in Cherokee county, N. C. 

Nanehi — see Nunne'hi. 

Nantahala — see Nundaye' li. 

Nashville — see Dagu'nawe'lahi. 

Natchez — see Ani'-Na'tsi. 

Nats-asun'tlunyi (abbreviated Na ts-asun'tlun) — "Pine- 
footing place," from na'tsi, pine, asun'tli or asun- 
tlun'i, footlog, bridge, and yi, locative. A former 
Cherokee settlement, commonly known as Pinelog, 
on the creek of the same name, in Bartow county, 
Georgia. 

na'tsi — pine. 

na'tsiku' — 'T eat it" (tsi'kiu', "I am eating"). 

na tu li — spicewood (Lindera benzoin). 

Naye'hi — see Nunne'hi. 

Nayunuwi — see Nunyunu'wi. 

nehanduyanu' — a song form for nehadu'yanu', an irregu- 
lar verbal form denoting "conceived in the womb." 

Nellawgitehi — given as the name of a Lower Cherokee 
chief in 1684. The correct form and meaning 
are both uncertain, but the final part seems to be 
the common suffix didi', "killer." Cf. Ta'gwadiahi' 

Nenetooyah — see Iskagua. 

Nequassee — see Ki'kwasi'. 

Nettecawaw — see Gatayu'sti. 

Nettle-carrier — see Tale'danigi'ski. 

New Echota, Newtown — see Itsa'ti. 

Nickajack — see Nikutse'gi. 



OCCONEECHEE 243 

Nicotani — see Ani'-Kuta'ni. 

Nikwasi 4 . (or Nikwsi') — an important ancient settlement 
on Little Tennessee river, where now is the town 
of Franklin, in Macon county, N. C. A large 
mound marks the site of the town-house. The 
name appears in old documents as Nequassee, 
Nucassee, etc. Its meaning is lost. 

Nikutse'gi (also Nukatse'gi, Nikwatse'gi, or abbreviated 
Nikutseg') — Nickajack, an important Cherokee 
settlement, about 1790, on the south bank of Ten- 
nessee river, at the entrance of Nickajack creek, 
in Marion county, Tenn. One of the Five Chicka- 
mauga towns (see Tsikama'gi). The meaning of 
the word is lost and it is probably not of Cherokee 
origin, although it occurs also in the tribe as a 
man's name. In the corrupted form of "Nigger 
Jack," it occurs also as the name of a creek of 
Cullasaja river above Franklin, in Macon county, 
N. C. 

Nilaque — see Amaye 1-e'gwa. 

Nolichucky — see Na'na-tlugun'yi. 

Notchy — a creek entering Tellico river, in Monroe 
county, Tenn. The name evidently refers to 
Natchez Indian refugees, who formerly lived in 
the vicinity (see Ani'-Na'tsi). 

Nottely — see Na'duli*. 

nu — used as a suffix to denote "and," or "also" ; u'le-nu, 
"and also" na'ski-nu', "and that," "that also." 

Nucassee — see Nikwasi'. 

nu'dunnelu' — he did so and so : an irregular form ap- 
parently connected with the archaic forms 
adunni'ga," it has just become so," and udunnu, 
"it is matured, or finished." 

Nugatsa'ni — a ridge sloping down to Oconaluftee river, 



244 OCCONEECHEE 

below Cherokee, in Swain county, N. C. An 
archaic form denoting a high ridge with a long 
gradual slope. 

nu'na — potato; the name was originally applied to the 
wild "pig potato" (Phaseolus), now distinguished 
as mu'na igatehi, "swamp-dwelling potato." 

nun'da — the sun or moon, distinguished as unu'da' ige'hi, 
nun'da' "dwelling in the day," and nun'da* sunna'- 
yehi, nun'da "dwelling in the night." In the sac- 
red formulas the moon is sometimes called 
Ge yagu'ga, or Su'talidihi, "Six-keller," names 
apparently founded upon myths now lost. 

nun'da'-dikani — a rare bird formerly seen occasionally in 
the old Cherokee country, possibly the little blue 
heron (Floridus cerulea). The name seems to 
mean "it looks at the sun," i. e., "sun-gazer," from 
nun'da', sun, and da'ka na' or detsi'ka na, "I am 
looking at it." 

Nundawe'gi — see Ani'-Nundawe'gi. 

Nun'daye li — "Middle (i. e., Noonday) sun," from nunda', 
sen and aye li, middle ; a former Cherokee settle- 
ment on Nantahala river, near the present Jarrett 
station, in Macon county, N. C, so-called from 
the high cliffs which shut out the view of the sun 
until nearly noon. The name appears also as 
Nantahala, Nantiyallee, Nuntialla, etc. It appears 
to have been applied properly only to the point 
on the river where the cliffs are most perpendicu- 
lar, while the settlement itself was known as 
Kanu'gu la'yi, "Briertown," q. v. 

Nun'dagun'yi, Nunda'yi — the Sun land, or east; from 
nun'da', sun, and yi, locative. Used in the sacred 
formulas instead of di'galungun'yi. "where it 
rises," the common word. 



OCCONEECHEE 245 

nun'gi — four. See hi'ski. 

nungu la — see kanugu' la. 

nunna'hi (abbreviated nunna) — a path, trail or road. 

Nunna'hi-dihi* (abbreviated Nun'na-dihi') — "Path- 
killer," literally, "he kills (habitually) in the 
path," from nun'nahi, path, and ahihi', "he kills" 
(habitually) ; "I am killing," tsi'ihu'. A principal 
chief, about the year 181 3. Major John Ridge 
was originally known by the same name, but af- 
terward took the name, Gunun'da le'gi, "One who 
follows the ridge," which the whites made simply 
ridge. 

Nunna'hi-tsune'ga (abbreviated) Nunna-tsune'ga — 
white-path," from nunna'hi, path, and tsune'ga, 
plural of une'ga, white; the form is the plural, 
as is common in Indian names, and has probably 
a symbolic reference to the "white" or peaceful 
paths spoken of in the opening invocation at the 
green corn dance. A noted chief who led the con- 
servative party about 1828. 

Nunne'hi (also Gunne'hi; singular Naye'hi) — a race of 
invisible spirit people. The name is derived from 
the verb e'hu', "I dwell, I live," e'hi', "I dwell 
habitually," and may be rendered "dwellers any- 
where," or "those who live anywhere," but im- 
plies having always been there, i. e., "Immortals." 
It has been spelled Nanehi and Nuhnayie by dif- 
ferent writers. The singular form Naye'hi oc- 
curs also as a personal name, about equivalent to 
Eda'hi, "One who goes about." 

Nuniyu'sti — "potato-like, from nu'na, potato, and iyu'sti, 
like. A flowering vine with tuberous root some- 
what resembling the potato. 



246 OCCONEECHEE 

Xunyu' — rock, stone. 

Nunyu'-gunwam'ski — "Rock that talks," from nunyu', 
rock, and tsiwa'nihu, "I am talking." A rock from 
which Talking-rock creek of Coosawatee river, 
in Georgia, derives its name. 

Nun'yunu'wi — contracted from Nunyu-unn'wi. "Stone- 
clad," from nunyu, rock, and agwaun'wu, "I am 
clothed or covered." A mythic monster, invulner- 
able by reason of his stony skin. The name is 
also applied sometimes to the stinging ant, 
dasuntali atatsunski, q. v. It has also been spelled 
Nayunuwi. 

Nunyu'-tlu guni (or Nunyu-tsu gun'i) — "Tree-rock," a 
notable rock on Hiwassee river, just within the 
N. C. line. 

Nunyu'-twi'ska — "Slick rock," from nunyu', rock, and 
twiska, smooth, slick ; the form remains un- 
changed for the locative, i. Slick-rock creek, en- 
tering Little Tennessee river just within the west 
line of Graham county, N. C. 2. A place at the 
extreme head of Brasstown creek of Hiwassee 
river, in Towns county, Ga. 

Ocoee — see Uwaga'hi. 
Oconaluftee — see Egwanul ti. 
Oconee — see Ukwu'nu. 
Oconostota — see Agansta'ta. 
Old Tassel — see Utsi'dsata'. 
Ooltewah — see Ultiwa'i. 
Oostinaleh — see U'stana'li. 
Oothealoga — see Uy'gila'gi. 
Otacite, Otassite — see Outacity. 

Otari, Otariyatiqui — mentioned as a place, apparently 
on the Cherokee frontier, visited by Pardo in 






OCCONEECHEE 247 

1567. Otari seems to be the Cherokee atari or 
atali, mountain, but the rest of the word is 
doubtful. 

Ottare — see a'tali. 

Owasta — given as the name of a Cherokee chief in 1684; 
the form cannot be identified. 

Ougillogy — see Uy'gila'gi. 

Outacity — given in documents as the name or title of a 
prominent Cherokee chief about 1720. It appears 
also as Otacite, Ottassite, Outassatah, Wootassite 
and Wrosetasatow ( !) , but the form cannot be 
identified, although it seems to contain the per- 
sonal name suffix diha', ''killer." Timberlake 
says : "There are some other honorary titles among 
them, conferred in reward of great actions; the 
first of which is Outacity or "Man-killer," and 
the second Colona or "The Raven." 

Outassatah — see Outacity. 

Owassa — see Ayuhwa'si. 

Paint-town — see Ani'-Wa'dihi'. 
Path-killer — see Nuna'hi-dihi'. 
Phoenix, Cherokee — see Tsule'hisanun'hi. 
Pigeon River — see Wayi. 
Pine Indians — see Ani'-Na'tsi. 
Pinelog — see Na ts-asun'tlunyi. 

Oualatchee — a former Cherokee settlement on the head- 
waters of the Chattahoochee river in Georgia ; an- 
other of the same name was upon the waters of 
Keowee river in S. C. The correct form is un- 
known. 

Oualla — see Kwali. 

Quaxule — see Guaxule. 



248 OCCONEECHEE 

Quinahaqui — a place, possibly in the Cherokee country, 
visited by Pardo in 1567. The form cannot be 
identified. 

Quoneashee — see Tlanusi'yi. 

Rattlesnake Springs — see Utsanatiyi. 
Rattling-Gourd — see Ganseti. 
Raventown — see Kalanun'yi. 
Red Clay — see Elawa'diyi. 
Reid, Jesse — see Tse'si-Ska'tsi. 
Ridge, Major John — see Nunna'hi-dihi*. 
Ross, John — see Gu'wisguwi'. 
Ross' Landing — see Tsatanu'gi. 

Sadayi' — a feminine name, the proper name of the woman 
known to the whites as Annie Ax; it cannot be 
translated. 

Sagwa'hi, or Sagwun'vi — "One place," from sa'gwu, one, 
and hi or yi, locative. Soco creek of Oconaluf- 
tee river, on the East Cherokee reservation, in 
Jackson county, N. C. No satisfactory reason is 
given for the name, which has its parallel in 
Tsaska'hi, "Thirty place," a local name in Chero- 
kee county, N. C. 

sa'gwalt' — horse; from asagwalihu, a pack or burden, 
asagwal lu' ; "there is a pack on him." 

sa'gwali digu'lanahi'ta — mule; literally "long-eared 
horse," from sa'gwali, horse, and digu'lanahi'ta, 
q. v. 

saikwa'yi — bear-grass (Erynigium) also the greensnake, 
on account of a fancied resemblance ; the name of 
a former Cherokee settlement on Sallacoa creek 
of Coosawatee river, in Gordon county, Ga. 



OCCONEECHEE 249 

Sakwi'yi (or Suki'yi ; abbreviated Sakwi' or Suki') — a 
former settlement on Soquee river, a head stream 
of Chattahoochee, near Clarksville, Habersham 
county, Ga. Also written Saukee and Sookee. 
The name has lost its meaning. 

salaii — squirrel ; the common gray squirrel ; other varie- 
ties are kiyu ga, the ground squirrel, and tewa, 
the flying squirrel ; Sala'li was also the name of an 
East Cherokee inventor who died a few years ago ; 
Sala'lani'ta' "Young-squirrels," is a masculine per- 
sonal name on the reservation. 

saligu'gi — turtle, the common water turtle; soft-shell 
turtle, u'lana'wa; land tortoise or terrapin, tuksi'. 

Sa'nigila'gi (abbreviated San gila'gi) — Whiteside moun- 
tain, a prominent peak of the Blue Ridge, south- 
east from Franklin, Macon county, N. C. It is 
connected with the tradition of Utlun'ta. 

Santeetla — the present map name of a creek joining 
Cheiwa river in Graham county, N. C, and of a 
smaller tributary (Little Santeetla). The name 
is not recognized or understood by the Cherokee, 
who insist that it was given by the whites. Little 
Santeetla is known to the Cherokee as Tsunda- 
nilti'yi, q. v. ; the modern Santeetla creek is com- 
monly known as Nayu'higeyun'i, "Sand-place 
stream," from "Nuyu'hi, "Sand place" (nayu, 
sand), a former settlement just above the junc- 
tion of the two creeks. 

Sara — see Ani'-Suwa'li. 

Sa'sa' — goose ; an onomatope. 

Sautee — see Itsa'ti. 

Savannah — the popular name of this river is derived from 
that of the Shawano Indians, formerly living upon 
its middle course, and known to the Cherokee as 



/ 



250 0CC0NEECHEE 

Ani'Swanu'gi, q. v., to the Creeks as Savanuka, 
and to some of the coast tribes of Carolina as 
Savanna. In old documents the river is also called 
Isundiga, from Isu'nigu or Seneca, q. v., an im- 
portant former Cherokee settlement upon its upper 
waters. 

Sawanu'gi — "Shawano" (Indian) ; a masculine personal 
name upon the East Cherokee reservation and 
prominent in the history of the band. See Ani'- 
Sawanu'gi and Ka'lahu'. 

Sawnook — see Ka'lahu'. 

Schwate'yi — "Hornet place," from se'hwatu, hornet, and 
yi, locative. Cheowa Maximum and Swim Bald, 
adjoining bald peaks at the head of Cheowa river, 
Graham county, N. C. 

selu — corn ; sometimes called in the sacred formulas 
Agawe'la, "The Old Woman." 

sel-utsi' (for selu-utsi') — "corn's mother," from selu, 
corn, and utsi', his mother (etsi* or agitsi', my 
mother) ; the bead-corn or Job's-tears (Coix 
lacryma.) 

Seneca — see Ani'-Nun'dawe'gi (Seneca tribe), and 
Isu'nigu. (Seneca town.) 

Sequatchee — see Si'gwetsi'. 

Sequoya — see Sikwayi. 

Setsi — a mound and traditional Cherokee settlement on 
the south side of the Valley river, about three 
miles below Valleytown, in Cherokee county, N. 
C. ; the name has lost its meaning. A settlement 
called Tasetsi (Tassetchie in some old documents) 
existed on the extreme head of Hiwassee river, 
in Towns county, Ga. 

Sevier — see Tsan'-usdi*. 

Shoe-boots — see Da'si giya'gi. 



OCCONEECHEE 251 

Shooting creek — see Du'stayalun'yi- 

Si'gwetsi' — a traditional Cherokee settlement on the south 
bank of French Broad river, not far from Knox- 
ville, Knox county, Term. Near by was the quarry 
from which it is said the stone for the white peace 
pipes was obtained. Swquatchee, the name of the 
river below Chattanooga, in Tenn., is probably a 
corruption of the same word. 

si'dwa — hog; originally the name of the opossum, now 
distinguished as si'kwa utset'sti, q. v. 

si'kwa utset'sti — opossum ; literally "grinning hog," from 
si'kwa, hog, and utset'sti, "he grins" (habitually). 

Sikwa'yi — a masculine name, commonly written Sequoya, 
made famous as that of the inventor of the Chero- 
kee alphabet. The name, which cannot be trans- 
lated, is still in use upon the East Cherokee 
reservation. 

Sikwi'a — a masculine name, the Cherokee corruption for 
Sevier. See also Tsan-usdi'. 

sinnawah — see tla'nuwa. 

Si'tiku' (or su'tagu', in dialectic form)— a former Chero- 
kee settlement on Little Tennessee river, at the en- 
trance of Citico creek, in Monroe county, Tenn. 
The name, which cannot be translated, is com- 
monly spelled Citico, but appears also as Sattiquo, 
Settico, Settacoo, Sette, Sittiquo, etc. 

siyu' — see a'siyu'. 

skinta' — for skin'tagu', understood to mean "put a new- 
tooth into my jaw." The word cannot be analyzed, 
but is derived from gantka' (ganta ga in a dialectic 
form) a tooth in place ; a tooth detached is kayu ga. 

Skwan'-digu gun'yi (for Askwan'-digu gun'yi— "where 
the Spaniard is in the water" (or other liquid). A 
place on Upper Soco creek, on the reservation in 
Jackson county, N. C. 



252 OCCONEECHEE 

Slick Rock — see Nunyu'tawi'ska. 

Smith, N. J.— see Tsaladihi'. 

Snowbird — see Tuti'yi. 

Soco creek — see Sagwa'hi. 

Soco Gap — see Ahalu'na. 

Soquee — see Sakwi'yi. 

Spray, H. W. — see Wilsini'. 

spring-frog — see Du'stu*. 

Standing Indian — see Yunwi-tsulenun'yi. 

Stand Watie — see De'gataga. 

Stekoa — see Stika'yi. 

ste'tsi — "your daughter"; literally, "your offspring"; 
agwe'tsi, "my offspring"; uwe'tsi, "his offspring"; 
to distinguish sex it is necessary to add asga'ya, 
"man" or age'hya, "woman." 

Stika'yi (variously spelled Stecoe, Steecoy, Stekoah, 
Stickoey, etc.) — the name of several former Chero- 
kee settlements: i. Sticoa creek, near Clayton, 
Babun county, Ga. ; 2. on Tuckasegee river at the 
old Thomas homestead just above the present 
Whittier, in Swain county, N. C. ; 3. on Stekoa 
creek of Little Tennessee river, a few miles below 
the junction of Nantahala, in Graham county, N. C. 

Stringfield — see Tlage'si. 

stugi'sti, stui'ski — a key. 

Suck, The — see Un'tiguhi'. 

Sugartown — see Kulse'tsi'yi. 

su'nawa' — see tla'nuwa. 

sunestla'ta — "split noses" ; see tsunu liyu* sunestla'ta. 

sungi — mink ; also onion ; the name seems to refer to a 
smell ; the various minks are called generically, 
gaw sun'gi. 

Suki'yi — another form of Sakwi'yi, q. v. 

su'li' — buzzard; the Creek name is the same. 



OCCONEECHEE 253 

Sun Land — see Nunda'yi. 

su'sa'-sai' — an unmeaning song refrain. 

su'talidihi' — see nun'da'. 

Suwa'li-nunna'hi (abbreviated Suwa'li-nunna'hi) — 
"Suwali train," the proper name for the gap at the 
' head of Swannanoa (from Suwa'li-Nun'na') river 
east of Asheville, in Buncombe county, N. C. 

Suwa'ni — a former Cherokee settlement on Chattahoo- 
chee river, about the present Suwanee, in Gwin- 
nett county, Ga. The name has no meaning in 
the Cherokee language and is said to be of Creek 
origin. 

Suye'ta — "the Chosen One," from asuye'ta, "he is 
chosen," gasu'yeu, "I am choosing" ; the same 
form, suye'ta, could also mean mixed, from 
gasu'yahu, "I am mixing it." A masculine name 
at present borne by a prominent ex-chief and in- 
formant upon the East Cherokee reservation. 

Swannanoa — see Wuwa'li-nunna'hi. 

Swim Bald — see Sehwate'yi. 

Swimmer — see Ayun'ini. 

tadeya'statakuhi' — "we shall see each other." 

Tae-keo-ge — see Ta ski'gi. 

ta'gu — the June-bug (Allorhina nitida), also called tuya- 
diskalaw tsiski, "one who keeps fire under the 
beans." 

Ta'gwa — see Ani'ta'gwa. 

Ta'gwadihi' (abbreviated Ta'gwadi') — "Catawba-killer," 
from Ata'gwa or Ta'gwa, Cattawba Indian, and 
dihihi', "he kills them" (habitually), from tsi'ihu', 
"I kill." An old masculine name, still in use upon 
the East Cherokee reservation. It was the proper 
name of the chief known to the whites about 1790 



254 OCCONEECHEE 

as "The Glass," from a confusion of this name 
with adake'ti, glass, or mirror. 

Tagwa'hi — "Catawba place," from Ata'gwa or Ta'gwa, 
Catawba Indian, and hi, locative. A name occur- 
ring in several places in the old Cherokee country. 
A settlement of this name, known to the whites as 
Toccoa, was upon Toccoa creek, east of Clarks- 
ville, in Habersham county, Ga. ; another was upon 
Toccoa or Ocoee river, about the present Toccoa, 
in Fannin county, Ga. ; a third may have been on 
Persimmon creek, which is known to the Chero- 
kee as Tagwa'hi, and enters Hiwassee river some 
distance below Murphy, in Cherokee county, N. C. 

Tahkeyostee — see Unta'kiyasti'yi. 

Tahlequah — see Talikwa'. 

Tahchee — see Talikwa'. 

Takatoka — see De'gata'ga. 

ta'ladu' (abbreviated taldu') — twelve, from ta'li, two. 
Cf. tala'tu, cricket. 

Ta'lasi' — a former Cherokee settlement on Little Ten- 
nessee river about Talassee ford, in Blount county, 
Tenn. The name has lost its meaning. 

Talassee — see Ta'lasi*. 

tala'tu — cricket; sometimes also called dita'staye'ski (q. 
v.), "the barber." Cf. ta'ladu', twelve. 

Tale'danigi'ski (Utale'danigi'si in a. dialectic form) — 
variously rendered by the whites "Hemp-carrier," 
"Nettle-carrier" or "flax-toter," from tale'ta or 
utale'ta, flax (Linum) or richweed (Pilea pumila), 
and danigi'ski, "he carries them" (habitually). 
A former prominent chief on Valley river, in 
Cherokee county, North Carolina. 

Talihina — given as the name of the Cherokee wife of 
Samuel Houston ; the form cannot be identified. 



OCCONEECHEE 255 

Talikwa' (commonly written Tellico, Teliquo or, in the 
Indian Territory, Tahlequah) — the name of sev- 
eral Cherokee settlements at different periods, viz. : 
1. Great Tellico, at Tellico Plains, on Tellico river, 
in Monroe county, Tenn. ; 2. Little Tellico, on 
Tellico creek of Little Tennessee river, about ten 
miles below Franklin, Macon county, N. C. 3. 
a town on Valley river, about five miles above 
Murphy, in Cherokee county, N. C. ; 4. Tahlequah, 
established as the capital of the Cherokee Nation, 
Ind. Ter., in 1839. The meaning of the name is 
lost. 

Tali'wa — the site of a traditional battle between the 
Cherokee and Creeks about 1755, on Mountain 
(?) creek of Etowah river in upper Georgia. 
Probably not a Cherokee but a Creek name from 
the Creek ta'lua or ita'lua, town. 

Talking-rock — see Nunyu-gunwani'ski. 

Tallulah — see Talulu'. 

Tal-tsu'ska' — "Two-heads," from tali, two, and tsu'ska', 
plural of uska', (his) head. A Cherokee chief 
about the year 1800, known to the whites as 
Doublehead. 

taluli — pregnant; whence aluli', (she is) "a mother," 
said of a woman. 

Talulu' (commonly Tallulah, and appearing in old docu- 
ments, from the Lower dialect, as Taruraw, To- 
ruro, Turoree, etc.) — a name occurring in two or 
more places in the old Cherokee country, viz.: 1. 
An ancient settlement on the upper part of Tal- 
lulah river, in Rabun county, Georgia ; 2. a town 
on Tallulah creek of Cheowa river, in Graham 
county, N. C. The word is of uncertain etymology. 
The dulu'si frog is said to cry talulu*. The noted 



256 OCCONEECHEE 

falls upon Tallulah river are known to the Chero- 
kee as Ugun'yi, q. v. 

Taluntiski — see Ata'lunti'ski. 

Tama'li — a name, commonly written Tomotley or Toma- 
tola, occurring in at least two places in the old 
Cherokee country, viz.: i. On Valley river, a few 
miles above Murphy, about the present Tomatola, 
in Cherokee county, N. C. 2. on Little Tennes- 
see river, about Tomotley ford, a few miles above 
Tellico river, in Monroe county, Tenn. The name 
cannot be translated, and may be of Creek origin, 
as that tribe had a town of the same name upon 
the lower Chattahoochee river. 

Tanasi' — a name which cannot be analyzed, commonly 
spelled Tennessee, occurring in several places in 
the old Cherokee country, viz.: 1. On Little Ten- 
nessee river about half-way between Citico and 
Toco creeks, in Monroe county, Tenn. 2. "Old 
Tennessee town," on Hiwassee river, a short dis- 
tance above the junction of Ocoee, in Polk county, 
Tenn. 3. On Tennessee creek, a head-stream of 
Tuckasegee river, in Jackson county, N. C. 
Tanasqui, visited by Pardo in 1567, may have 
been another place of the same name. 

Tanasqui — see Tanasi'. 

Ta'ski'gi (abbreviated from Ta'skigi'yi or Da'skigi'yi, the 
locative yi being commonly omitted) — a name 
variously written Tae-keo-ge (misprint), Tas- 
quiqui, Teeskege, Tuscagee, Tuskegee, etc., de-' 
rived from that of a foreign tribe incorporated 
with the Cherokee, and occurring as a local name 
both in the Cherokee and in the Creek country. 
1. The principal settlement of this name was on 
Little Tennessee river, just above the junction of 



OCCONEECHEE 257 

Tellico, in Monroe county, Term. ; 2. another was 
on the north bank of Tennessee river, just below 
Chattanooga, Tennessee ; 3. another may have 
been on Tuskegee creek of Little Tennessee river, 
near Robbinsville, Graham county, N. C. 

Tasquiqui — see Ta'ski'gi. . 

Tassel, Old — see Utsi'dsata\ 

Tatsi' — "Dutch," also written Tahchee, a western Chero- 
kee chief about 1830. 

Tatsu'hwa — the redbird. 

tawa'li — punk. 

Tawa'li-ukwanun'ti — "Punk-plugged-in," from tawa'li, 
punk ; the Cherokee name of a traditional Shawano 
chief. 

tawi'ska, tawi'skage — smooth, slick. 

Tawi'skala — "Flint" ; a Cherokee supernatural, the per- 
sonification of the rock flint ; tawi'skalun'ti, tawi- 
skala, flint, from tawi'ska, smooth, slick; cf. 
Iroquois Tawiskaron. 

Tayunksi — a traditional western tribe; the name cannot 
be analyzed. 

Tellico — see Talikwa'. 

telun'lati — the summer grape (Vitis aestivalis). 

Tenaswattee — see Ku'saweti'yi. 

Terrapin — see Tuksi'. 

tewa — a flying squirrel; sala'li, gray squirrel; kiyu ga, 
ground squirrel. 

Thomas, W. H. — see Wil-usdi'. 

Tikwali'tsi — a name occurring in several places in the 
old Cherokee country, viz.: 1. Tuckalegee creek, 
a tributary of War-Woman creek, east of Clay- 
ton, in Rabun county, Ga. ; 2. the Tikiwali'tsi of 
the story, an important town on Tuckasegee river 
at the present Bryson city, in Swain county, N. C. 



258 OCCONEECHEE 

3. Tuckalechee cove, on Little river, in Blount 
county, Tenn., which probably preserves the 
aboriginal local name. The name appears in old 
documents as Tuckarechee (Lower dialect) and 
Tuckalegee, and must not be confounded with 
Tsiksi'tsi or Tuckasegee. It cannot be translated. 

Timossy — see Tomassee. 

Tlage'si — "Field" ; the Cherokee name for Lieutenant- 
Colonel W. W. Stringfield of Waynesville, N. C, 
one of the officers of the Cherokee contingent in 
the Thomas Legion. It is an abbreviated render- 
ing of his proper name. 

tlage'situn' — a song form for tlage'sia-stun'i, "on the 
edge of the field." from a stream. 

tla'meha — bat (dialectic forms, tsa'meha, tsa'weha). 

tlanu'si' — leech (dialectic form, tsanu'si'). 

Tlanusi'yi (abbreviated Tlanusi') — "Leech place," for- 
mer important settlement at the junction of Hi- 
wassee and Valley river, the present site of Mur- 
phy, in Cherokee county, N. C. ; also a point on 
Nottely river, a few miles distant, in the same 
county. The name appears also as Clennuse, 
Klausuna, Quoneashee, etc. 

tla'nuwa (dialetic forms, tsa'nuwa'. su'nawa', "sinnawah" 
— a mythic great hawk. 

tla'nuwa'usdi — "little tla'nuwa'" ; probably the goshawk 
(Astur atricapillus) . 

Tla'nuwa'atsi Yelun'isun'yi — "where the Tla'nuwa cut 
it up," from tla'nuwa', q. v., and tsiyelun'isku', an 
archaic form for tsigunilun'isku', "I am cutting 
it up." "A place on Little Tennessee river, nearly 
opposite the entrance of Citico creek, in Blount 
county, Tenn. 



OCCONEECHEE 259 

Tla'nuwa'i — "Tla'nuwa place," a cave on the north side 
of Tennessee river, a short distance below the en- 
trance of Citico creek, in Blount county, Tenn. 

tlayku* — jay (dialectic form, tsayku'). 

tlunti'sti — the pheasant (Bonasa umbella), called locally 
grouse or partridge. 

tluntu'tsi — panther (dialectic form, tsuntu'ski). 

tlutlu' — the martin bird (dialectic form, tsutsu'). 

Tocax — a place, apparently in the Cherokee country, vis- 
ited by Pardo in 1567. It may possibly have a 
connection with Toxaway (see Duksa'i) or Toc- 
coa (see Tagwa'hi). 

Toccoa — see Tagwa'hi. 

Toco — see Dakwa'i. 

Tollunteeskee — see Ata'lunti'ski. 

Tomassee (also written Timossy and Tymahse) — the 
name of two or more former Cherokee settle- 
ments, viz.: 1. On Tomassee creek of Keowee 
river, in Oconee county, S. C. ; 2. On Little Ten- 
nessee river, near the entrance of Burningtown 
creek, in Macon county, N. C. The correct form 
and interpretation are unknown. 

Tomatola, Tomotley — see Tama'li. 

Tooantuh — see Du'stu'. 

Toogelah — see Dugilu'yi. 

Toqua — see Dakwa'i. 

Toxaway — see Dukas'i. 

Track Rock gap — see Datsu'nalasgun'yi. 

Tsaga'si — a Cherokee sprite. 

tsa'gi — upstream, up the road; the converse of ge'i. 

Tsaiyi' — see Untsaiyi'. 

Tsa'ladihi' — Chief N. J. Smith of the East Cherokee. 
The name might be rendered "Charley-killer,'' 
from Tsali, "Charley," and dihi', "killer" (in com- 



260 OCCONEECHEE 

position), but is really a Cherokee equivalent for 
Jarrett (Tsaladi'), his middle name, by which 
he was frequently addressed. Cf. Tagwadihi. 

tsal-agayun'li — "old tobacco," from tsalu, tobacco, and 
agayun'li or agayun'lige, old, ancient; the Nico- 
liana rustic a or wild tobacco. 

Tsa'lagi' (Tsa'ragi' in Lower dialect) — the correct form 
of Cherokee. 

Tsa'li — Charley ; a Cherokee shot for resisting the troops 
at the time of Removal. 

tsaliyu'sti — "tobacco-like," from tsalu, tobacco, and 
iyu'sti, like ; a generic name for the cardinal- 
flower, mullein and related species. 

tsalu or tsalun (in the Lower dialect, tsaru) — tobacco; 
by comparison with kindred forms the other 
Iroquoian dialects the meaning "fire to hold in 
the mouth" seems to be indicated. Lanman spells 
it tso-lungh. 

tsameha — see tla'meha. 

tsa'nadiska' — for tsandiskai', "they say." 

tsana'seha'i' — "so they say," "they say about him." 

tsane'ni — the scorpion lizard; also called gi'ga-danegi'ski, 
q. v. 

Tsani — John. 

Tsantawu' — a masculine name which cannot be analyzed. 

Tsan-uga'sita — "Sour John" ; the Cherokee name for 
General John Sevier, and also the boy name of the 
Chief John Ross, afterward known as Gu'wis- 
guwi', q. v. Sikwi'a, a Cherokee attempt at "Se- 
vier," is a masculine name upon the East Chero- 
kee reservation. 

tsanu'si' — see tlanu'si'. 

tsa'nuwa' — see tla'nuwa'. 

Tsa'ragi' — Cherokee. 



OCCONEECHEE 261 

tsaru — see tsalu. 

Tsasta'wi — a noted hunter formerly living upon Nanata- 
hala river, in Macon county, North Carolina; the 
meaning of the name is doubtful. 

Tsatanu'gi (commonly spelled Chattanooga) — the Chero- 
kee name for some point upon the creek en- 
tering Tennessee river at the city of Chattanooga, 
in Hamilton county, Tennessee. It has no 
meaning in the Cherokee language and appears 
to be of foreign origin. The ancient name for 
the site of the present city is Atla'nuwa, q. v. 
Before the establishment of the town the place 
was known to the whites as Ross' landing, from 
a store kept there by Lewis Ross, brother of the 
chief, John Ross. 

Tsatu'gi (commonly written Chattooga or Chatuga) — a 
name occurring in two or three places in the old 
Cherokee country, but apparently of foreign 
origin. Possible Cherokee derivations are from 
words signifying respectively "he drank by sips," 
from gatu'gia', "I sip," or "he has crossed the 
stream and come out upon the other side," from 
gatu'gi, "I have crossed," etc. An ancient settle- 
ment of this name was on Chattooga river, a head- 
stream of Savannah river, on the boundary be- 
tween South Carolina and Georgia ; another ap- 
pears to have been on upper Tellico river, in Mon- 
roe county, Tennessee ; another may have been 
on Chattooga river, a tributary of the Coosa, in 
northwestern Georgia. 

Tsa'wa Gakski — Joe Smoker, from Tsawa, "Joe," and 
gakski, "smoker," from ga'gisku, "I am smok- 
ing." The Cherokee name for Chief Joel B. 
Mayes, of the Cherokee Nation west. 



262 OCCONEECHEE 

Tsawa'si — a Cherokee sprite. 

tsa'weha — see tla'meha. 

tsay ku' — see tlay ku*. 

Tsek'sini' — a Cherokee form for the name of General 
Andrew Jackson. 

Tsesa'ni — Jessan, probably a derivative from Jesse; a 
masculine name upon the East Cherokee reserva- 
tion. 

Tse'si-Ska'tsi — ''Scotch Jesse" ; Jesse Reid, present 
chief of the East Cherokee, so-called because of 
mixed Scotch ancestry. 

tsetsani.'li — "thy two elder brothers" (male speaking) ; 
"my elder brother" (male speaking), ungini'li. 

Tsgagun'yi — "Insect place," from tsgaya, insect, and yi, 
locative. A cave in the ridge eastward from 
Franklin, in Macon county, N. C. 

tsgaya — insect, worm, etc. 

Tsikama'gi — a name, commonly spelled Chickamauga, 
occurring in at least two places in the old Chero- 
kee country, which has lost any meaning in Chero- 
kee and appears to be of foreign origin. 
It is applied to a small creek at the head of Chat- 
tahoochee river, in White county, Ga., and also 
to the district about the southern (not the north- 
ern) Chickamauga creek, coming into Tennessee 
river, a few miles above Chattanooga, in Hamil- 
ton county, Tenn. In 1777, the more hostile por- 
tion of the Cherokee withdrew from the rest of 
the tribe, and established here a large settlement, 
from which they removed about five years later 
to settle lower down the Tennessee, in what were 
known as the Chickamauga towns or Five Lower 
towns. 



OCCONEECHEE 263 

tsiki' — : a word which renders emphatic that which it fol- 
lows: as a'stu, 'Very good," astu' tsiki, "best of 
all," 

tsikiki' — the katydid; the name is an onomatope. 

tsi'kilili' — the Carolina chickadee (Parus carolinensis) ; 
the name is an onomatope. 

Tsiksi'tsi (Tuksi'tsi is dialectic form; commonly written 
Tuckasegee) — I. a former Cherokee settlement 
about the junction of the two forks of Tuckase- 
gee, above Webster, in Jackson county, N. C. 
(not to be confounded with Tikwali'tsi, q. v.). 
2. A former settlement on a branch of Brasstown 
creek of Hiwassee river, in Towns county, Ga. 
The word has lost its meaning. 

Tsi'nawi — a Cherokee wheelwright, perhaps the first in 
the Nation to make a spinning-wheel and loom. 
The name cannot be analyzed. 

tsine'u — "I am picking it (something long) up"; in the 
Lower and Middle dialects, tsinigi'u. 

tsinigi'u — see tsine'u. 

tsiska'gili — the large red crawfish; the ordinary crawfish 
is called tsistu'na. 

tsi'skwa — bird. 

tsiskwa'gwa — robin, from tsi'skwa, bird. 

Tsiskwa'hi — "Bird place," from tsi'skwa, bird, and hi, 
locative. Birdtown settlement on the East Chero- 
kee reservation, in Swain county, N. C. 

tsiskwa'ya — sparrow, literally "principal bird" (i. e., 
most widely distributed), from tsi'skwa, bird, and 
ya, a suffix denoting principal or real. 

Tsiskwunsdi'adsisti'yi — "where they killed Little-bird," 
from Tsiskwunsdi, "little birds" (plural form.) 
A place near the head of West Buffalo creek, 
southeast of Robbinsville, in Graham county, N. C. 



264 OCCONEECHEE 

Tsilalu'hi — "Sweet-gum place," from tsila'lu', sweet gum 
(Liquidambar) and hi, locative. A former settle- 
ment on a small branch of Brasstown creek of 
Hiwassee river, just within the line of Towns 
county, Ga. The name is incorrectly rendered 
Gum-log (creek). 

Tsistetsi'yi — "Mouse place," from tsistetsi, mouse, and 
yi, locative. A former settlement on South 
Mouse creek, of Hiwassee river, in Bradley 
county, Tenn. The present town of Cleveland, 
upon the same creek, is known to the Cherokee 
under the same name. 

tsist-imo 'gosto — "rabbit foods" (plural), from tsi'stu, 
rabbit, and uni'gisti, plural of agi'sti, food, from 
tsiyi'giu "I am eating" (soft food). The wild 
rose. 

tsistu — rabbit. 

tsistu'na — crawfish ; the large-horned beetle is also so 
called. The large red crawfish is called tsiska'gili. 

Tsistu'yi — "Rabbit place," from tsistu, rabbit, and yi, 
locative. I. Gregory bald, high peak of the Great 
Smoky range, eastward from Little Tennessee 
river, on the boundary between Swain county, 
N. C, and Blount county, Tenn. 2. A former 
settlement on the north bank of Hiwassee river 
at the entrance of Chestua creek, in Polk county, 
Tenn, The name of Choastea creek of Tugaloo 
river, in Oconee county, S. C, is probably also a 
corruption from the same word. 

Tsiya'hi — "Otter place," from tsiyu, otter, and yi, loca- 
tive; variously spelled Cheowa, Cheeowhee, 
Chewohe, Chewe, etc. 1. A former settlement 
on a branch of Keowee river, near the present 
Cheohee, Oconee county, S. C. 2. A former and 



OCCONEECHEE 265 

still existing Cherokee settlement on Cheowa 
river, about Robbinsville, in Graham county, N. 
C. 3. A former settlement in Cades Cove, on Cove 
creek, in Blount county, Tenn. 

Tsi'yi-gunsi'ni — "He is dragging a canoe," from tsi'yu, 
canoe (cf. tsi'yu) otter, and gunsi'ni, "he is drag- 
ging it." "Dragging Canoe/' a prominent leader 
of the hostile Cherokee in the Revolution. The 
name appears in documents as Cheucunsene and 
Kunnesee. 

Tskil-e'gwa — "Big-witch," from atsikili', or tskilu', 
witch, owl, and e'gwa, big; an old man of the 
East Cherokee, who died in 1896. Although 
translated Big-witch by the whites, the name is 
understood by the Indians to mean Big-owl, hav- 
ing been originally applied to a white man living 
on the same clearing, and noted for his large 
staring eyes. 

tskili' (contracted from atskili') — 1. witch; 2. the dusky- 
horned owl (Bubo virginianus sataratus) . 

tskwa'yi — the great white heron or American egret. 
(Herodias egretta). 

Tsolungh — see tsalu. 

Tsuda'ye lun'yi — "Isolated place"; an isolated peak near 
the head of Cheowa river, northeast of Robbins- 
ville, in Graham county, N. C. The root of the 
word signifies detached, or isolated, whence 
Uda'ye lun'yi, the Cherokee outlet, in Ind. Ter. 

Tsunda'talesun'yi — "where pieces fall off," i. e., where 
the banks are caving in; from adatale'i, "it is 
falling off," ts, distance prefix, "there," and yi, 
locative. The Cherokee name for the present site 
of Memphis, Tenn., overlooking the Mississippi 
and formerly known as the Chickasaw bluff. 



266 OCCONEECHEE 

Tsu'dinunti'yi — "Throwing-down place" ; a former set- 
tlement on lower Nantahala river, in Macon 
county, N. C. 

Tsugiduii ulsgi'sti (from tsugidu'li, plural of ugiduli, one 
of the long wing or tail feathers of a bird, and 
ulsgi'sti or ulsgi'ta, a dance) — the feather or eagle 
dance. 

Tsukilunnun'yi — "Where he alighted" ; two bald spots 
on a mountain at the head of a Little Snowbird 
creek, near Robbinsville, Graham county, N. C. 

tsungili'si — plural of ungili'si, q. v. 

tsungini'si — plural of ungini'si, q. v. 

tsunkina'tli — "my younger brothers" (male speaking). 

tsunkita' — "my younger brothers" (female speaking). 

tsula — fox; cf. tsulu, kingfisher and tlutlu' or tsulsu', 
martin. The black fox is ina'li. The Creek word 
for fox is chula. 

tsula'ski — alligator; the name is of uncertain etymology. 

Tsula'sinun'yi — "Footprint place." A place on Tuckasee 
river, about a mile above Deep creek, in Swain 
county, N. C. 

Tsula'wi — see Tsulunwe'i. 

Tsule'hisanun'hi — "Resurrected One," from di'gwale'- 
hisanun'hi, "I was resurrected." literally, "I was 
down and have risen." Tsa'lagi', Tsule'hisanunhi, 
the Cherokee title of the newspaper known to the 
whites as the Cherokee Phoenix. The Cherokee 
title was devised by Worcester and Boudinot as 
suggesting the idea of the phoenix of classic fable. 
The Indian name of the recent "Cherokee Advo- 
cate" is Tsa'lagi Asdeli'ski. 

Tsui kalu' — "Slanting-eyes," literally "he has them slant- 
ing" (or leaning up against something) ; the pre- 
fix ts makes it a plural form, and the name is un- 



OCCONEECHEE 267 

derstood to refer to the eyes, although the word 
eye (akta', plural dikta') is not a part of it. Cf. 
Ata'-gulkalu'. A mythic giant and ruler of the 
game. The name has been corrupted to Jutaculla 
and Tuli-cula. Jutaculla rock and Jutaculla old 
fields about the head of Tuckasegee river, in 
Jackson, North Carolina, take their name from 
him. 

Tsulkalu' tsunegun'yi — see Tsunegun'yi. 

tsulie'na — the nuthatch (Sitta carolincnsis) ; the word 
signifies literally "deaf" (a plural form referring 
to the ear, gule') although no reason is given for 
such a name. 

tsulu — kingfisher. Cf. tsula. 

Tsulunwe'i — (abbreviated Tsulun'we or Tsula'wi, pos- 
sibly connected with tsulu, kingfisher) — Chilhowee 
creek, a north tributary of Little Tennessee river, 
in Blount county, Tennessee. 

Tsundanilti'yi — "where they demanded the debt from 
him" ; a place on Little Santeetal river, west of 
Robbinsville, in Graham county, North Carolina. 
The creek also is commonly known by the same 
name. 

Tsundige'wi — "Closed anuses," literally "they have them 
closed," understood to refer to the anus; from 
dige'wi, plural of ge'wi, closed, stopped up, blind ; 
cf. Tsulkalu'; also Gulisge'wi, "Blind, or closed, 
ears," an old personal name. 

Tsun'digwun'tski (contracted from tsun'digwuntsugi, 
"they have them forked," referring to the peculiar 
forked tail; cf. Tsulkalu 4 ) — a migratory bird 
which once appeared for a short time upon the 
East Cherokee reservation, apparently, from the 
description, the scissortail or swallow-tailed fly- 
catcher (Milvulus forficatus). 



268 OCCONEECHEE 

Tsunegun'yi (sometimes called Tsulkalu' Tsunegun'yi — 
Tennessee Bald, at the extreme bead of Tuckase- 
gee river, on the east line of Jackson county, 
North Carolina. The name seems to mean "there 
where it is white," from ts, a prefix indicating dis- 
tance, une'ga, white, and yi, locative. 

Tsunil* kalu — the plural form for Tsui kalu, q. v., a tra- 
ditional giant tribe in the west. 

tsunis'tsahi — "(those) having topnots or crests," from 
ustsahu', "having a topknot," ustsahi', "he has a 
topknot" (habitually). 

Tsuniya'tiga — "Naked People" ; literally "They are 
naked there," from uya'tiga, naked (singular), 
with the prefix ts, indicating distance. A tradi- 
tional western tribe. 

tsun-ka'wi-ye', tsun-sikwa-ya', tsun-tsu'la-ya', tsun- 
wa'ya-ya' — "I am (tsun or tsi, verbal prefix) a 
real (ya, ye, noun suffix) deer" (kawi', archaic 
for a wi') ; opossum, si'kwa ; fox, tsula ; wolf, 
waya. Archaic song forms. 

tsunsdi' — contracted from tsunsdi'ga, the plural of usdi'ga 
or usdi', small. 

Tsunu'lahun'ski — "He tries, but fails" (habitually), from 
detsinu'lahun'ski (q. v.), "I tried, but failed." A 
former noted chief among the East Cherokee, 
commonly known to the whites as Junaluska. In 
early life he was called Gulkala'ski, a name which 
denotes something habitually falling from a lean- 
ing position (cf. Ata-gul kalu* and Tsui kalu'). 

tsunu' liyu'sunestla'ta — "they have split noses," (from 
agwaliyu', "I have it," and unestlau', "it is 
cracked" (as a crack made by the sun's heat in a 
log or in the earth) ; the initial s makes it refer 
to the nose, kayasa'. 



OCCONEECHEE 269 

Tsusgina'i — "the Ghost country," from asgi'na, "ghost," 
i, locative, and ts, a prefix denoting distance. The 
land of the dead; it is situated in Usunhi'yi, the 
Twilight land, in the west. 

Tsuta'tsinasunyi — "Eddy place." A place on Cheowa 
river at the mouth of Cochran creek, in Graham 
county, N. C. 

tsutsu' — see tlutlu'. 

tsuntu'tsi — see tluntu'tsi. 

tsuwa' — the mud-puppy or water dog (Menopoma or 
Protonopsis). 

Tsuwa'tel'da — a contraction of tsuwa'teldun'yi ; the name 
has lost its meaning. Pilot Knob, north from 
Brevard, in Transylvania county, N. C. 

Tsuwa'-uniytsun'yi — "where the water-dog laughed." 
from tsuwa', q. v., "water-dog," uniye'tsu, "they 
laughed" agiyet'sku, "I am laughing") and yi, lo- 
cative; Tusquittee Bald, near Hayesville, in Clay 
county, N. C. 

Tsuwe'nahi — A traditional hunter, in communication 
with the invisible people. The name seems to 
mean "He has them in abundance," an irregular 
or archaic form for Uwe'nai, "he has abundance," 
"he is rich," from agwe'nai', "I am rich." As a 
masculine name it is used as the equivalent of 
Richard. 

Tuckalechee — see Tikwah'tsi. 

Tuckasegee — see Tsiksi'tsi. 

Tugaloo — see Dugilu'yi. 

tugalu' — the cry of the dagulku, goose. 

tugalu'na — a variety of small fish, about four inches long, 
frequenting the larger streams (from galu'na, a 
gourd, on account of its long nose). 



270 OCCONEECHEE 

tuksi' — the terrapin or land tortoise; also the name of a 

Cherokee chief about the close of the Revolution. 

Saligu'gi, common turtle; soft-shell turtle, 

U'lana'wa. 
Tuksi'tsi — see Tsiksi'tsi. 
Tuli-cula — see Tsui'kalu*. 
tulsku'wa — "he snaps with his head," from uska', head ; 

the snapping beetle. 
Tuna'i — a traditional warrior and medicine man of old 

Itsa'ti ; the name cannot be analyzed. 
Turkeytown — see Gun-di'gaduhun'yi. 
Turniptown — see Uiunyi. 
Tuskegee — see Ta'ski'gi. 
Tusquittee Bald — see Tsuwa'-uniyetsun'yi. 
Tusquittee creek — see Daskwitun'yi. 
tu'sti — for tusti'ga, a small bowl; larger jars are called 

diwa'li and unti'ya. 
tuti — snowbird. 
Tuti'yi — -"Snowbird place," from tu'ti. snowbird, and 

yi, locative. Little Snow-bird creek of Cheowa 

river, in Graham county, N. C. 
tu'tsahyesi' — "he will marry you." 
tu'ya — bean. 

tu'ya-diskalaw'sti'ski — see ti'gu. 
tu'yahusi' — "she will die." 
Tymahse — see Tomassee. 

Uchee — see Ani'-Yu'tsi. 

uda'hale'yi — "on the sunny side." 

uda'i — the baneberry or cohosh vine (Actaea?). The 
name signifies that the plant has something long 
hanging from it. 

udaii — "(it is) married"; the mistletoe,- so-called on ac- 
count of its parasitic habit. 






OCCONEECHEE 271 

U'dawagun'ta — "Bald." A bald mountain of the Great 
Smoky range, in Yancy county, N. C, not far 
from Mount Mitchell. 

Udsi'skala — a masculine name. 

uga'sita — sour. 

u'giska' — "he is swallowing it" ; from tsikiu', "I am 
eating." 

u'guku' — the hooting or barred owl. 

ugunste'li (ugunste'lu in dialect form) — the horny-head 
fish. 

Ugun'yi — Tallulah falls, on the river of that name, north- 
east from Clarksville, in Habersham county. Ga. 
The meaning of the name is lost. 

Uilata — see U'tlun'ta. 

uk-ku'suntsuteti' — "it will twist up one's arm." 

Uk-ku'suntsuti' — "Bent-bow-shape" ; a comic masculine 
name. 

Uk-kunagi'sti — "it will draw down one's eye." 

Uk-kwunagi'ta — "eye-drawn-down" ; a comic masculine 
name. 

uksu'hi — the mountain blacksnake or black racer (coluber 
obsoleHis) ; the name seems to refer to some pecu- 
larity of the eye, akta\ uksuhha', "he has some- 
thing lodged in his eye." 

Ukte'na — "Keen-eyed (?)" from akta', eye, akta'ti, to 
examine closely. A mythic great-horned serpent, 
with a talismanic diadem. 

Ukte'na-tsuganun'yi — "where the Uktena got fastened." 
A spot on Tuckasegee river, about two miles 
above Bryson City, in Swain county, N. C. 

Ukwu'nu (or Ukwu'ni) — a former Cherokee settlement, 
commonly known to the whites as Oconee, on 
Seneca creek, near the present Walhalla, in Oconee 
county, S. C. 



2J2. OCCONEECHEE 

Ula'gu' — the mythical original of the yellow- jacket tribe. 
The word signifies "leader," "boss," or "principal 
one," and is applied to the first yellow- jacket 
(d'ska'i) seen in the spring, to a queen bee and 
to the leader of a working squad. 

u'lana'wa — the soft-shell turtle; see also saligu'gi and 
tuksi'. 

ulasu'la — moccasin, shoe. 

ule' — and; ule'-nu, and also. 

ulskwulte'gi — a "pound mill," a self-acting water-mill 
used in the Cherokee mountains. The name sig- 
nifies that "it butts with its head" (Uska', head), 
in allusion to the way in which the pestles work 
in the mortar. The generic word for mill is 
dist'sti. 

ulstitlu* — literally "it is on his head." The diamond 
crest on- the head of the mythic Uktena serpent. 
When detached it becomes Ulunsu'ti. 

Ultiwa'i — a former Cherokee settlement above the pres- 
ent Ooltewah, on the creek of the same name, in 
James county, Tenn. 

ulunni'ta — domesticated, tame; may be used for persons 
as well as animals, but not for plants; for cul- 
tivated or domesticated plants the adjective is 
gunutlun'i or gunusun'i. 

Ulunsu'ti — "Transparent" ; the great talismanic crystal 
of the Cherokee. 

ulun'ta — "it has climbed," from tsilahi', "I am climbing" ; 
the poison oak (Rhus radicaus). 

U'lun'yi — "Tuber place," from U'li', a variety of edible 
tuber, and yi, locative. A former settlement upon 
Turniptown, (for U'lun'yi) creek, above Ellijay, 
in Gilmer county, Ga. 



OCCONEECHEE 273 

Unacala — see Uni'gadihi*. 

U'nadanti'yi — "Place where they conjured," the name of 
a gap about three miles east of Webster, in Jack- 
son county, N. C, and now transferred to the 
town itself. 

unade'na — woolly, downy, (in speaking of animals) ; 
uwa'nu, wool, down, fine fur (detached from the 
animal). 

u'nahu' — see unahwi*. 

u'nahi' — heart ; in Middle and Lower dialects, unahu*. 

Unaka — see une'ga and Unicoi. 

unatlunwe'hitu — "it has spirals"; a plant (unidentified) 
used in conjuration. 

une'ga — white. 

une'guhi — "he is (was) mischievous or bad"; tsune'- 
guhi'yu, "you are very mischievous" (said to a 
child). 

une'gutsatu' — "(he is) mischievous"; a'gine'gutsatu', "I 
am mischievous." 

Une'lanun'hi — "The Apportioned ; "I am apportioning," 
gane'lasku'; "I apportion" (habitually), gane- 
laski. In the sacred formulas a title of the Sun 
God ; in the Bible the name of God. 

une'stalun — ice. 

Unicoi — the map name of the Unicoi turnpike, of a gap 
on the watershed between Chattahoochee and Hi- 
wassee river, in Georgia, and of a county in Ten- 
nessee. Probably a corruption of une'ga, white, 
whence comes also Unaka, the present map name 
of a part of the Great Smoky range. 

uni'gisti — foods; singular, agi'sti. 

Uniga'yata'ti'yi — "where they made a fish trap," from 
uga'yatun'i, fish trap, and yi, locative; a place on 



274 OCCONEECHEE 

Tuckasegee river, at the mouth of Deep creek, 
near Bryson City, in Swain county, N. C. 

Uni'haluna — see Ahalu'na. 

Unika'wa — the 'Town-house dance," so-called because 
danced inside the town-house. 

Une'ga-dihi' — "White-man-killer" ; from une'ga, "white," 
for yun'wune'ga, "white person," and dihi', a 
noun suffix denoting "killer" (he kills them" 
(habitually). A Cherokee chief, whose name ap- 
pears on the documents about 1790. 

ungida' — "thy two elder brothers" (male speaking). 

unginiii — "my elder brother." 

ungini'si (plural, tsungini'si) — "my daughter's child." 

u'niskwetu'gi — "they wear a hat," ulskwe'tawa', hat from 
uska', head. The May apple {Podophyllum). 

unistilun'isti — "they stick on along their whole length" ; 
the generic name for "stickers" and burrs, includ- 
ing the Spanish needle, cockle burr, jimson 
weed, etc. 

uni'tsi — her mother ; agitsi', my mother. 

Uniya'hitun'yi — "where they shot it," from tsiya'ihu', 
"I shot," and yi, locative. A place on Tuckasegee 
river a short distance above Bryson City, in Swain 
county, N. C. 

Unli'ta — "(He is) long-winded," an archaic form for the 
regular word, gunli'ta ; an old masculine name. A 
chief about the year 1790, known to the whites as 
"The Breath." 

Untoola — see Dihiyun'dula 4 . 

Unta'kiyasti'yi — "Where they race," from takiya'ta, a 
race, and yi, locative; locally corrupted to Tah- 
keyostee. The district on the French Broad river, 
around Asheville, in Buncombe county, N. C. The 
town itself is known to the Cherokee as Kasdu'yi, 



OCCONEECHEE 275 

"Ashes place," (from kasdu, ashes, and yi, loca- 
tive), which is intended as a translation of its 
proper name. 

Un'tiguhi' — 'Tot in water," from unti'ya or unti', pot, 
and guli', "it is in the water" (or other liquid, 
habitually). The Suck, a dangerous rapid in 
Tennessee river, at the entrance of Suck creek, 
about eight miles below Chattanooga, Tenn. 

Untlasgasti'yi — "Where they scratched" ; a place at the 
heac of Hyatt's creek of Valley river, in Chero- 
kee county, N. C. 

Untoola — see Dihyun'dula'. 

Untsaili' (also Etsaiyi', or Tsaiyi', the first syllable being 
almost silent) — "Brass." 

unwada'li — store-house, provision house. 

Unwada-tsu'gila ;un* — "Where the storehouse (unwada'- 
li) was ta^en off." Either Black Rock or Jones' 
Knob, northeast of Webster, on the east line of 
Jackson county, N. C. 

unun'ti — milk. 

usdi'ga (abbreviated usdi') — small; plural tsunsdi'ga, 
tsundi*. 

usga'se'ti'yu — very dangerous, very terrible ; intensive of 
usga'se'ti. 

Uskwale'na — "Big-Head," from uska', head ; a masculine 
name, perhaps the original of the "Bull-head," 
given by Haywood as the name of a former noted 
Cherokee warrior. 

Uskwa'li-gu'ta — "His stomach hangs down," from 
uskwa'li, his stomach, and gu'ta, "it hangs down." 
A prominent chief of the Revolutionary period, 
known to the whites as Hanging-maw. 

U'stana'li (from U'stanala'hi or uni'stana'la (a plural 
form), denoting a natural barrier of rocks 



276 OCCONEECHEE 

(plural) across a stream) — a name occurring in 
several places in the old Cherokee country, and 
variously spelled Eastinaulee, Eastinora, Estanaula, 
Eustenaree, Istanare, Oostanaula, Oostinawley, 
Ustenary, etc. 

u'stuti — see utsu'gi. 

Ustu'tli — a traditional dangerous serpent. The name 
signifies having something on the calf of the leg 
or on the heel, from ustutun'i "(his) calf of the 
leg (attached). It is applied also to the Southern 
hoop-snake. 

Usunhi'yi — the "Darkening land," "where it is always 
getting dark," as at twilight. The name used for 
the west in the myths and the sacred formulas; 
the common word is wude'ligun'yi, "there where 
it (the sun) goes down." 

u'tanu — great, fully developed. Cf. e'gwa. 

utawa'hilu — "hand breadth," from uwa'yi, hand. A 
figurative term used in the myths and sacred 
formulas. 

U'tawagun'ta — "Bald place." A high bald peak in the 
Great Smoky range on the Tenn.-N. C. line, north- 
east from Big Pigeon river. 

U'tlun'ta — "He (or she) has it sharp," i. e., has some 
sharp part or organ; it might be used of a tooth, 
a finger-nail, or some other attached part of the 
body. 

U'tluntun'yi— "U'tlun'ta place"; see U'tlun'ta. A place 
on Little Tennessee river, nearly off Citico creek, 
in Blount county, Tenn. 

U'tsala — "Lichen" ; another form of utsale'ta. A Chero- 
kee chief of Removal period in 1838. 

utsale'ta — lichen, literally "pot scrapings," from a fan- 
cied resemblance. 



OCCONEECHEE 277 

utsa'nati' — rattlesnake; the name is of doubtful etymol- 
ogy, but is said to refer to the rattle. 

Utsa'nati'yi — "Rattlesnake place." Rattlesnake springs, 
about two miles south from Charlestown, Bradley 
county, Tenn. 

utset'sti — "he grins" (habitually). See si'kwa utset'sti. 

utsi 4 — her (his) mother; etsi', agitsi', my mother. 

Utsi'dsata'— "Corn-tassel," "Thistle-head," etc. It is 
used as a masculine name, and was probably the 
Cherokee name of the chief of Revolutionary 
times, known as "Old Tassel." 

utsu'gi — the tufted titmouse (Parus bicolor) ; also called 
u'stuti', "topnot, or tip," on account of its crest. 

u'tsuti' — fish. Also, many. 

Uwaga'hi (commonly written Ocoee) — "Apricot place," 
from uwa'ga, the "apricot vines," or "maypop," 
(Passiflora incarnata), and hi, locative. A former 
important settlement on Ocowe river, near its 
junction with Hiwassee, about the present Ben- 
ton, in Polk county, Tenn. 

uwa'yi — hand, paw, generally used with the possessive 
suffix, as uwaye'ni, "his hand." 

uwe'la — liver. 

uwe'nahi — rich; used also as a personal name. 

Uw'tsun'ta — "Bouncer" (habitual) ; irom k'tsi, "it is 
bouncing." A traditional serpent described as 
moving by jerks like a measuring worm, to which 
also the name is applied. 

LJyahye* — a high peak in the Great Smoky range, prob- 
ably on the line between Swain county, N. C, and 
Sevier county, Tenn. 

Uy'gila'gi — abbreviated from Tsuyu'gila'gi, "where there 
are dams," i. e., beaver dams; from gu'gilu'unsku 4 . 
"he is damming it." 1. A former settlement on 



27% OCCONEECHEE 

Oothcaloga (Ougillogy) creek of Oostanaula 
river, near the present Calhoun, in Gordon county, 
Ga. ; 2. Beaverdam creek, west of Clarksville, in 
Habbersham county, Ga. 

Valleytown — see Gu'nahitun'yi. 
Vengeance creek — see Gansa'ti'yi. 

Wachesa — see Watsi'su. 

wadan' — thanks ! 

wa'di — paint, especially red paint. 

wa'dige-aska'li — "his head (is) brown," i. e., "brown- 
head" ; from wadige'i, brown, brown-red, and 
aska'li, head; the copperhead snake. 

Wadi'yahi — a feminine name of doubtful etymology. An 
expert basket-making woman among the East 
Cherokee, who died in 1895. She was known to 
the whites as Mrs. Bushyhead. 

Wafford — see Tsuskwanun'ta. 

Wa'ginsi — the name or an eddy at the junction of Little 
Tennessee and the main Tennessee rivers at Lenoir, 
in Loudon county, Tenn. The town is now known 
to the Cherokee by the same name, of which the 
meaning is lost. 

waguli' — whippoorwill ; the name is an onomatope ; the 
Delaware name is wekolis. 

YVahnenauhi — see Wani'nahi. 

wa'huhu' — the screech-owl. 

wa'ka — cow ; from the Spanish vaca, as is also the Creek 
waga and the Arapaho wakuch. 

wala'si — the common green frog. 

Walasi'yi — "Frog place." 1. A former settlement, known 
to the whites as Frogtown, upon the creek of the 
same name, north of Dahlonega, in Lumpkin 



OCCONEECHEE 279 

county, Ga. 2. Le Conte and Bullhead Moun- 
tains in the Great Smoky range on the N. C.-Tenn. 
line, together with th« ridge extending into Se- 
vier county, Tenn., between the Middle and West 
forks of Little Pigeon river. 

walas'-unul'sti — "it fights frogs," from wala'si, frog, 
and unul'sti, "it fights" (habitually) ; gu'lihu', "I 
am fighting." The Prosartes lanuginosa plant. 

Walas'-unulstiyi' — "Place of the plant," walas'-unul'sti, 
commonly known to the whites as Fightingtown, 
from a translation of the latter part of a name; 
a former settlement on Fighting creek, near Mor- 
gantown, in Fannin county, Ga. 

Walini' — a feminine name, compounded from Wali, an- 
other form of Kwali, "Polly," with a suffix added 
for euphony. 

Wane'-asun'tlunyi — "Hickory footlog place," from wane'i, 
hickory, asun-tlun'i (q. v.), footlog, bridge, and 
yi, locative. A former settlement, known to the 
whites as Hickory-log, on Etowah river, a short 
distance above Canton, in Cherokee county, Ga. 

Wani'nahi' — a feminine name of uncertain etymology ; 
the Wahnenauhi of the Wahnenauhi manuscript. 

Washington — see Wa'situ'na. 

Wa'si — the Cherokee form for Moses. 

Wa'situ'na, Wa'suntu'na (different dialect forms) — a 
Cherokee known to the whites as Washington, the 
sole survivor of a Removal tragedy. The name 
denotes a hollow log (or other cylindrical object) 
lying on the ground at a distance ; the root of the 
word is asi'ta, log, and the w prefix indicates dis- 
tance. 

Wa'sulu' — a large red-brown moth which flies about 
blossoming tobacco in the evening. 



280 OCCONEECHEE 

Wata'gi (commonly written Watauga, also Wataga, 
Wattoogee, Whatoga, etc.) — a name occurring in 
two or more towns in the old Cherokee country; 
one was an important settlement on Watauga 
creek of Little Tennessee river, a few miles below 
Franklin, in Macon county, N. C. ; another was 
traditionally located at Watauga Old Fields, about 
the present Elizabethton on Wateuga river, in 
Carter county, Tenn. The meaning is lost. 

Watau'ga — see Wata'gi. 

Watsi'sa — a prominent old Cherokee, known to the 
whites as Wachesa, a name which cannot be trans- 
lated, who formerly lived on Beaverdam creek of 
Hiwassee river, below Murphy, in Cherokee 
county, N. C. From the fact that the Unicoi turn- 
pike passed near his place, it was locally known as 
Wachesa trail. 

wa'ya — wolf ; an onomatope, an imitation of the animal's 
howl; cf. the Creek name, yaha. 

Wa'ya'hi — "W'olf place," i. e., place of the Wolf clan; 
the form Ani'Wa'ya'hi is not used. Wolftown 
settlement on upper Soco creek, on the East 
Cherokee reservation, in Jackson county, N. C. 

Waya Gap — see A'tahi'ta. 

Way eh — see Wayi. 

Wayi — "Pigeon" ; the modern Cherokee name for Big 
Pigeon river, in western N. C. ; probably a transla- 
tion of the English name. It appears also as Wayeh. 

Welch, Lloyd — see Da'si'giya'gi. 

wesa — cat. 

White-path — see Nunna'hi-tsune'ga. 

Willstown — a former important settlement, so-called 
from the half-breed chief known to the whites as 
Red-headed Will, on Will's creek below Fort 



OCCONEECHEE 281 

Payne, in Dekalb county, Ala. The settlement 
was frequently called from him Wili'yi, "Will's 
place," but this was not the proper local name. 

Wilsini' — The Cherokee name for H. W. Spray, agent 
and superintendent for the East Cherokee reser- 
vation ; an adaptation of his middle name, Wilson. 

Wil-usdi'— "Little Will," from Wili', Will and usdi'ga 
or usdi', little. The Cherokee name for Colonel 
W. H. Thomas, for many years the recognized 
chief of the eastern band. 

Wissactaw — see gahawi'stia. 

Wolftown — see Wa'ya'hi. 

Wootassite — see Outacity. 

Wrosetasatow — see Outacity. 

Wude'ligun'yi — the west; literally "there where it (the 
sun) goes down," (w prefixed implies distance, yi, 
locative). See also Usunhi'yi and wusuhihun'yi. 

Wuliga'natutun — excelling all others, either good or bad ; 
it may be used as equivalent to wastun, "beyond 
the limit." 

wusuhihun'yi — "there where they stay over night," i. e., 
"the west." An archaic term used by the narrator 
of the story of Untsaiyi'. 

Xuala — see Ani-Suwa'li. 

ya — a suffix denoting principal or real, as tsiskwa'ya, 
"principal bird," the sparrow; Ani'-Yunwiya', 
"principal or real people," Indians. 

Yahula'li — "Yahu'la place," from Yuhu'la, a Cherokee 
trader said to have been taken by the spirit people ; 
Yahu'la, seems to be from the Creek yoho'lo, a 
name having reference to the song (yoholo), used 
in the "black drink" ceremony of the Creeks ; thus 



2$2 OCCONEECHEE 

a'si-yoho'lo, corrupted into Osceola, signified "the 
black drink song"; it may, however, be a true 
Cherokee word, yahu'lu or yahu'li, the name for 
a variety of hickory, also for the "doodle-bug" ; 
Unyahu'la is a feminine name, but cannot be trans- 
lated. Yahoola creek, near Dahlonega, in Lump- 
kin county, Ga. 

Yala'gi — Alarka creek of Little Tennessee river, above 
the junction of Tuckasegee, in Swain county, N. 
C. ; the meaning of the name is lost. 

yandaska'ga — a faultfinder. 

Yan-e'gwa — "Big-Bear," from yanu}, bear, and egwa, 
great, large. A prominent chief about the year 
1800; the name occurs in treaties as Yonah, Yo- 
hanaqua and Yonahequah. 

ya'nu — bear. 

Ya'nu-dinehun'yi — ''where the bears live," from yanu, 
bear, dinehu', "they dwell" (e'hu, "I dwell, I 
live") and yi, locative. A place on Oconaluftee 
river, a short distance above the junction with 
Tuckasegee, in Swain county, N. C. 

Yanugun'ski — "the bear drowns him" (habitually), 
from yanu, bear, and tsigun'iska', "I am drown- 
ing him." A noted East Cherokee chief, known 
to the whites as Yonaguska or Drowning-bear. 

yan'-utse'stu — "The bear lies on it" ; the shield fern 
(Aspidmm). 

Ya'nu-u'natawasti'vi — "where the bears wash," (from 
yanu, bear, and yi, locative) ; a former pond in 
the Great Smoky Mountains, about the head of 
Raven Fork, in Swain county, N. C. 

Yawa'i — "Yawa place" ; a place on Yellow creek of 
Cheowa river, in Graham county, N. C. 

Yellow-Hill — see Elawa'divi. 



OCCONEECHEE 283 

Yohanaqua — see Yan-e'gwa. 

yoho-o ! — an unmeaning song refrain. 

Yonaguska — see Ya'nugun'ski. 

Yonah — 1. (mountain) see Gadalu'lu. 2. An abbrevi- 
ated treaty form for the name of the chief Yan- 
a'gwa. 

Yonahequah — see Yan-e'gwa. 

Ytaua, Ytava — see I'tawa'. 

Yu ! — an unmeaning song refrain and interjection. 

Yuha'li — Euharlee creek, of lower Etowah river, in Bar- 
tow county, Ga. The name is said by the Chero- 
kee to be a corruption of Yufala (Eufaula), a 
well known Creek local name. 

yunsu' — buffalo ; cf . Creek yena'sa, Choctaw yanash, 
Hichitee ya'nasi. 

Yunsa'i — ''Buffalo place" ; West Buffalo creek of Cheowa 
river in Graham county, N. C. ; the site of a for- 
mer Cherokee settlement. 

yun'wi — person, man. 

Yun'wi Ama'yine'hi — "Water-dwelling people," from 
yun'wi, person, and ama'yine'hi, plural of amaye'- 
hi, q. v. ; a race of water fairies. 

Yun'wi Gunahi'ta — "Long Man" ; a formulistic name 
for the river, personified as a man with his head 
resting on the mountain and his feet stretching- 
down to the lowlands, who is constantly speaking 
to those who can understand the message. 

Vun'wini'gisgi — "man-eaters," literally, "They eat peo- 
ple" (habitually), from yun'wi, person, man, and 
uni, giski, "they eat (habitually), from tsikiu'. "l 
am eating" ; the Cherokee name for a distant can- 
nibal tribe, possibly the Atakapa or the Tonka wa. 



284 OCCONEECHEE 

Yun'wi-tsulenun'yi — "where man stood," originally 
yun'wi-dikatagun'yi, "where the man stands," 
from Yun'wi, person, man, tsita'ga, "I am stand- 
ing," and yi, locative ; Standing Indian, a high 
bald mountain at the head of Nantahala river, in 
Macon county, N. C. 

Yun'wi Tsunsdi' — "little people," from yun'wi, person, 
people, and tsunsdi'ga or tsunsdi, plural of usdi'ga 
or usdi', little ; the Cherokee fairies. 

Yun'wi Usdi' — "little man." A formulistic name for 
ginseng, a'tali-guli', q. v. 

Yun'wi-usga'se'ti — "dangerous man, terrible man" ; a 
traditional leader in the westward migration of 
Cherokee. 

Yun'wiya' — "Indian," literally, "principal or real person, 
"from yun'wi, person, and ya, a suffix denoting 
principal or real. 

yu'we-yuwehe' — an unmeaning song refrain. 




High Falls, Buck Forest, N. C. 

"And it bounds full many a fathom 
In its final furious fall." 




Melrose Falls, Tryon, N. C. 



31^77-1 



